how did god come into this world
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Answer:
Soon God will come into this world but When all hearts are pure....
Pls dear mark me as brainliest...
Answer:
one day in the middle east about four thousand years ago, an elderly but still rather astonishingly spry gentleman took his son for a walk up a hill. the young man carried on his back some wood that his father had told him they would use at the top to make an altar, upon which they would then perform the ritual sacrifice of a burnt offering. unbeknownst to the son, however, the father had another sort of sacrifice in mind altogether. abraham, the father, had been commanded, by the god he worshipped as supreme above all others, to sacrifice the young man himself, his beloved and only legitimate son, isaac.
we all know how things turned out, of course. an angel appeared, together with a ram, letting abraham know that god didn’t really want him to kill his son, that he should sacrifice the ram instead, and that the whole thing had merely been a test.
and to modern observers, at least, it’s abundantly clear what exactly was being tested. should we pose the question to most people familiar with one of the three “abrahamic” religious traditions (judaism, christianity, islam), all of which trace their origins to this misty figure, and which together claim half the world’s population, the answer would come without hesitation. god was testing abraham’s faith.
if we could ask someone from a much earlier time, however, a time closer to that of abraham himself, the answer might be different. the usual story we tell ourselves about faith and reason says that faith was invented by the ancient jews, whose monotheistic tradition goes back to abraham. in the fullness of time, or—depending on perspective—in a misguided departure, the newer faiths of christianity and islam split off from their jewish roots and grew to become world religions in their own right. meanwhile, in a completely unrelated series of events, the rationalistic paragons we know as the ancient greeks invented reason and science. the greek tradition of pure reason has always clashed with the monotheistic tradition of pure faith, though numerous thinkers have tried to “reconcile” them through the ages. it’s a tidy tale of two pristinely distinct entities that do fine, perhaps, when kept apart, but which hiss and bubble like fire and water when brought together.
a tidy tale, to be sure, but nearly all wrong. historians have been struggling to correct it for more than a century. what they haven’t done, however, is work out the implications of their findings in a way that gives us a new narrative explanation to take its place. this failure of synthesis may have something to do with why the old, discredited story has hung on for so long in popular imagination. because we separate faith and reason psychologically, thinking of them as epistemological opposites, we tend rather uncritically to assume that they must have separate historical origins as well. a moment’s reflection says “it ain’t necessarily so”—and is even unlikely to be so. it’s time for a new narrative about the origins of monotheistic faith, one that’s indebted to recent scholarship, but that puts it together in a coherent pattern consistent with both history and psychology.
surprisingly, the pattern that fits best with the historical evidence locates the origins of faith in the rise of reason itself, and despite its novelty it does so in a way that i suspect will strike many readers as sensible and intuitive. this new synthesis in turn yields psychological insights into the issues of faith and reason that continue to bedevil us today—from public confrontations over evolution, abortion, and gay rights, to suicide bombings, west bank settlements, and flying lessons in which students ominously disdain instruction in landing.
it wasn’t the jews
of course, faith is notoriously hard to define, but “belief in god” presents a common-sense starting point. it’s true that we sometimes use the word “faith” to describe non-monotheistic religious traditions such as buddhism or hinduism. but even if we acknowledge the marginal presence of something we’d call faith in such traditions, it seems clear that monotheistic religions emphasize faith in ways that other religions do not. any religious practice implies a basic belief in one’s own objects of worship. that sort of belief, common to all humanity, is the part of our larger religious instinct that we might call the mental faculty of faith. it permits worshippers to accept the existence and divinity of gods whom they themselves do not worship, as people did, for example, in ancient greece and rome. monotheism, by contrast, at least the kind we’re familiar with, requires disbelief in the existence or divinity of other objects of worship. in saying “my god is the only god,” monotheists also say, “your god isn’t god—unless it’s the same as my god.”