By Assmann, Jan, Jan Assmann, Fritz Graf, Tonio Holscher, Ludwig Koenen, Jorg Rupke
Booklet by means of Assmann, Jan
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Additional info for Archiv für Religionsgeschichte: Volume 9
Ethics was now to have a religious purpose, namely heavenly reward, informing relations with all peoples regardless of affiliation. e. a heavenly reward above and beyond strategies and calculations for maximizing tribal standing and personal reputation; in other words, the ability to take pride in oneself and one’s clan was no longer to be the mark of ethical life; that mark was now to be sacrifice for the sake of God. In short, a social system in which cohesion was based on a shared faith rather than blood ties and tribal alliance required that one’s relations with others closely correspond to one’s relations with God, who was no tribal deity, divine possession of a single clan, but Creator and Lord of all, greatly expanding the ethical horizon of the Arab culture of the day.
As a result, every human being is created in God’s image: We encounter the divine through relationship with another person. ” Both of these are made possible for us by the Bible’s most remarkable assertion that the human being is created in God’s image. The person—every person—is an earthly replica or small repository of the fullness of divine energy…. Humans somehow look like God, … the human form and the divine form, however we understand those phrases, have something in common. In particular, this seems to mean that the human face—every human face—is a copy or reflection of the face of God.
44 Archiv für Religionsgeschichte, 9. Band, 2007 Christians thought of Christian ethics as something not that Christianity had invented but that built upon the ethical heritage of the classical world. There was good reason for the first Muslims to distinguish their values as religious, not tribal, even though recognizing them as part of the wider tribal milieu of their day. e. the stuff of tribes, but faith and piety. The values of tribal Arabia—generosity, magnanimity, clemency, endurance and fortitude—were to be adopted by Islam but with a new orientation, to the face of God and not as a function of personal and tribal reputation, group pride and individual honor.
Archiv für Religionsgeschichte: Volume 9 by Assmann, Jan, Jan Assmann, Fritz Graf, Tonio Holscher, Ludwig Koenen, Jorg Rupke