پژوهشنامه ادیان
پیاپی 2 (پاییز و زمستان 1386)

In the modern and philosophy of religion, there are two general approaches, namely religious pluralism and unificationism, each of them has its own epistemological, linguistic and religious principles which have made them different and distinguished. In this article we consider some of the most important principles and theories of religious pluralism and attempt to answer these questions: Is the difference and plurality of religions inherent and realistic or superficial and formal? What is the nature of such differences and plurality? Is it possible to establish agreement or at least some understanding among religions or not? Finally we come to the conclusion that the most important difference between religions is the distinction of their epistemological and linguistic principles. Because of this difference, the single source of all religious experiences, the Absolute Reality or the Sacred, seems plural and multiple; as a consequence, It takes different shapes and forms. Nevertheless, the Absolute Reality could be perceived as a common element of different religions and It can establish agreement and understanding among them.

This article surveys the life, studies and activities of Henry Martyn, the British priest and missionary who came to Iran, in order to promote the Protestantism in early Qajar period. Martyn wanted to edit and publish the New Testament in Persian and it was one of the most important goals of his travel which he had started since he was in India. In Iran, Martyn established meetings, in which he debated with Muslim clergymen. He promoted his beliefs to common people and wrote treatises against the Islamic doctrines such as particular prophethood and inimitability of the Quran. He worked hard to convert Iranians into Christianity. In return, the Muslim clergymen, Qajar government and the common people reacted against his activities and wrote apologetics in order to reply to Martyn's ideas.

Among all questions which are asked about the nature of existence, after asking about the creation, the question about the order and permanence of the universe is the most essential question. A common answer to this question is that there is a Cosmic Order or Cosmic Law which protects the universe from disorder. This Cosmic Order was called rta in ancient India, and aša in the ancient Iran. It personifies the cosmic, social, ritual, and moral order. Rta and aša are synonyms and from the etymological point of view, were derived from a common root. Rta (or aša) is under the protection of gods; therefore, if someone transgresses its bounds, she/he will be punished. So all devotees and even gods should harmonize themselves with rta (or aša) and behave in accordance with its principles. If they act so, they will be qualified for the title of rtavan (those who possess rta) or ašavan (those who uphold aša) and will enjoy the everlasting bliss and prosperity.

Jesus was in fact an apocalyptic preacher and a herald of eschatological restoration. His message can be fairly characterized as apocalyptic eschatology. His own words were reflected in the Gospels more than any other parts of the New Testament. But the narrators of the Gospels added their own speculations to these words; however, these words and the speculations reflect the early Christian traditions.This article tries to survey the teachings of Jesus, considering its eschatological aspects. Moreover it reviews the Jewish background of the eschatological concepts. Finally it comes to this apocalyptic eschatology constitutes the essential theme of the Jesu's teachings.

Christianity, as a great religion has been the focus of Muslim theologian's attention and relying on the information derived from the Holy Quran, they tried to analyze and criticize Christian beliefs. They generally referred to the Gospels as the main reference of arguments and the major part of their analysis was concerned with the concept of God, the nature of the Christ, the Union and the Trinity. Furthermore, they also tried to give a fair survey the Islamic theological sects and compare them with certain sects of Christian sects. Therefore, this article deals with major Christian doctrines which were reflected in the Islamic theological writings; it moreover, brings into perspective the viewpoints of early Muslim theologians as the forerunners of the religious dialogue.

The diversity of religions in the Sasanid period is one of the most important themes in the history of this dynasty. Sasanid emperors revived and strengthened Zoroastrianism and made it the formal religion of the country. Therefore, this action affected the adherents of the other religions who lived in Iran and brought about contacts and conflicts between the leaders of the state religion and the others. This article surveys the social conditions of the minority religions such as Buddhism, Judaism and Christianity in the Sasanid period and reviews the attitude of the state religion toward them. It also deals with the challenges and the conflicts which the adherents of the minority religions made against the Sasanid government. Beside that, it reviews the religious policies of the government and finally comes to this The religious policies of the Sasanid emperors intensified or sometimes weakened these conflicts. However, these policies in their own turn were taken under the influence of the internal and external forces. The elements which affected the attitude of the Sasanid government toward minority religions were as fallow: The transformation of the international conditions, converting of the states – especially the enemies– into other religions, the power or weakness of the priests and kings, and the activities of the minorities.

St. Bonaventure is undoubtedly one of the most distinguished and effective figures in Christian mysticism. As the second founder of Franciscan order, he gives an account of St. Franci's biography and works; beside that, he deals with the Christian mysticism in his works. Although his place among the Franciscans is similar to the place of Thomas Aquinas among the Dominicans, the account of his life is not as clear as Aquina's biography. However, his works could help us to understand his character and thought. For example, his book entitled The Journey of the Mind to God (1259 C. E.) is one of the most important works on Christian mysticism. This article tries to survey his biography and his works as well as his ideology and his mystical point of view.