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The Axial Age It would be a mistake, however, to project modern, secularized thought onto the ancients -- and it is suggested here only for heuristic reasons -- but the mass religious mentality of these ancient values apparently did little to satisfy needs and yearnings of individuals. This inadequacy partially explains why, in the middle of the first millennium B.C.E, there suddenly were created across the inhabited world from Greece to China the "confesstional" religions of what the German philosopher Karl Jaspers called the Axial Age (800 -- 200 B.C.E.) of human history. For a century or so, unusual individual instituted remarkable and unprecedent religious developments. In China there was Lao Tzu, the founder of Taoism, and Confucius, whose social and political ethic became China's single greatest summary of values. Both systems required individual decision and commitment. In India two other significant figures created new meaning orientations for humans. The first was Mahavira, the founder of the extremely ascetic, life-reverencing Jain movement. The second, and more influential, was Siddhartha Gautama Shakyamuni, known as the Buddha, the "Awakened One." In Iran was a fundamental reform of Zoroastrianism, with a confessional message of truth and light for those who would join together against lies and destruction. (Zoroastrianism's influence on Judaism, Christianity, and Islam is considerable, according to some scholars. At the least, there are similarities in worldview, ehics, historical consciousness, angelology, and demonology.) In Israel appeared a number of prophects who called for an enlargement of vision and heart that transcended normal Israelite chauvinism and pride of cultic purity and chosenness. jeremiah and Isaiah stand out for their emphasis on the responsibility of individuals and their promptings of universal mission. In Greece there came into maturity a variety of philosophical thought that spilled over into life orientation and ultimate commitment. This is seen especially in the life and teachings of Socrates (d. 399 B.C.E.), who finally was executed for "corrupting the youth of Athens" by inspiring them to think critically for themselves against the coercive traditional establishment. Pythagoras (d. ca. 507 B.C.E) and Thales (d. ca. 546 B.C.E.) also were influential. Confessional Religions Common to all of the confessional religions was the value placed on individual commitment, which is why "confessional" is an apt term. One dedicates oneself to a religious ideal not because one's ancestors did or because that is what the established authority requires but because one wants to, for personal reasons. There is a strong countercultural element in this kind of religious orientation, in that the locus of authority is beyond the circle of received, traditional values. Buddha relinquished his royal prerogatives and took to the road, even abandoning his family to which he was so devoted. What he sought required nothing less than his entire be,ing. Jeremiah defied, when necessary, both king and people in order to proclaim the word of the Lord to an indifferent generation, hopelessly trapped in the traditional structure of temple ritual. In his day the religious establishment had effectively come to substitute for the open, spontaneous, responsive mutual relationship between God and his people that the covenant was designed to ensure. Jeremiah called upon the people to stop being "religious" so that they could become alive to God! His request points to a paradox. But keeping the old covenant required external duties, whereas Jeremiah foretold of a new covenant that God would establish that would be situated in the very consciousness of the Israelities: I will put my law within them, and i will write it ipon their hearts; and i will be their God, and they shall be my people. (Jer. 31:33) Confessional religion entalis great risks in that it threatens to remove people from their customary life and thought patterns. Then why are people attracted by it? Because of their thirst for freedom and personal meaning. The structures of traditional Near Eastern religious life had become so limited, and the spiritual needs of people so pressing, that more and more people were willing to follow new ways. Other changes were taking place, too, and all of life was becoming more complex, and society more differentiated. It is important to note that this emergence of persoanl choice was related to what historical individuals had achieved by discerning and preaching the new truths. The old systems had mythological and legendary origins, but the new religions were based on personal experience and testimony. whether God was speaking through the various new prophects and founders or a new plateau of human consciousness was finding appropriate voices and vehicles for commuication is beyond the bounds of this survey to determine. But once the new spiritual orientations gained momentum, they chang please help, please!

Public Comments

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3. it's all about "chang"