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SCIENTIFIC STUDY OF RELIGION AND THEOLOGY

"Inner conversion"

Up to the last century mainly Christian missionaries spread their religious ideas all over the world, but then other religions started counter-missions. Their success is obvious. It is not so much expressed by the number of conversions, but the infiltration and penetration of their religious ideas.- Romanticism, idealism, and political-ideological phenomena in industrial societies provided fertile ground for them to grow on.- The easy replacement of one human sense-giving authority (after having consumed it) by another one is the point of the seducibility, presented by those ideas. Origin of this possibility is the neurotic replacement of God by the injuring parents. Our faith is answer to challenges coming from outside; even answer to the question what life itself has to expect from us. Consequently, it is related to our subconscious "conception of life". (WuL 1/1986, p.56-57; GuG, p.15-18)

"The lamed hypotheses. Analysis of Gen 2-3"

Describing the events in Genesis 2-3 precisely Siebel detects contradictions, disorder and editorial calculation. The new arrangement of old myths justifies the change into patriarchy after enforcement. Repressing the truth that Creation is a matter of God's donation the editor tries to give answers to problems existing. In the "Fall of Man" Got is reduced to the one who wants the best and who is forced to save that aim by punishment. He is released from guilt by human freedom for sin. Thus human weakness (vulnerability) is declared sin and human beings themselves deficient creatures. Following that negative view accepting God's Heal is changed into anxiety and indulgence into worries. Consequently human beings come under pressure to get rid of their deficiencies and serve for their Heal. The question of the origin of sin remains unanswered. It is a subconscious question of guilt and aims at the Creator. To escape blasphemy the author and reader project sin on snake, woman and descendants. Man is the one to find way out construction external paradise: Patriarchy with all its disastrous consequences is legalized. (WuL 2/1986, p.72-105)

"Nooanalytical analysis of the Old Testament editor Lamed"

Analysis of Gen2-3 leads to the conclusion that the editor was a concrete historical person; J and Lamed must be identified. L presents God as taking and cursing. Creation as "creatio ex amore" is no longer discernible.- Curse transvalues indulgence of the cursed to bind. Consequently certitude, the midst of human feelability, can no longer be experienced. The cursed becomes accessible to neurotic interpretation and conversion of original religious substance.- Curse as a method of God is only thinkable for one who renounces the joyous experience of certitude and perception of human humanity. He understands himself as a deficient creature and consequently rejects responsibility for his behaviour. Lamed projects his paternal injuring on God and presents God as lifeless and angel of death without feelability. The context of L's injuring can be diagnosed as 'Lonely Fighter' combined with libertinistic delegation neurosis. (WuL 2/1986, p.72-105)

"Conceptions of God as projections of sensative experiences - The EL-divinities in the Old Testament"

The Old Testament conceptions of God are apt to reveal something different: i.e. experiences with idolized human beings. In order to survive a child submits to his educators as pseudo-sensegiving authorities. His experience of being injured, depicted and symbolized in his 'Conception of Life', is projected on God, the true sensegiving authority, with the result of the child's - and later die adult's - becoming estranged from God's relation to him which is called Heal. These aversive conceptions of God are to be unmasked so that the adversive description of soteric contents which they hide may be recognized. Thereby it becomes apparent that the statements made of God (EL), contradictory in part, do not refer to the one God. By transforming aversive conceptions into adversive descriptions, and presenting how the latter themselves have been transformed, one is able to find EL-Divinities even those whose names have been changed in the Old Testament. Finally the methodics of these transformations is summarized as a rule of religious phenomenology that allows to examine verbalized theological contents whether they are descriptions of soteric experience or ideology. (WuL 2/1987, p.78-107)

"Healing in Non-Christian religions" (G.Lanczkowski)

In Non-Christian religions, too, a nexus between religion, illness, and healing is known. Apart from early buddhism, of which indifference to illness is characteristic, they take a positive attitude to healing and the sick are cared for; in some of them, e.g. Tenrikyo, healing was a constituent experience of revelation. Illness itself is considered a punishment by (an) ambivalent god(s) or an activity of demons and spirits. Outside the field of modern medicine healing is sought through prayer to one god or special gods of healing, or pilgrimage to holy places like graves of saints, temples or the Islands of the Blessed. Within the same domain faith and superstition side by side may hold their own, and self-healing through magic or meditation like Yoga and Zen is there in addition. The sick meet with healers such as holy persons, priests - akin to them the shaman and the guru -, healbearing women, sometimes also a king. Imposition of hands, remission of sins, exorcism, and the imperative word along with cultic potions or food, made of medicinal plants, are the remedies. The religious element is evident all over the world and of immediate interest. Healing was a religious act and its priestly function should be considered. (WuL 1/1989, p.2-24)

"Comments on the subject matter"

The idea of healing with regard to redemption presupposes that (wo)man, such as (s)he is, is not yet right, and participates at least in her/his redemption. Paul and Buddha preach: "No heal without suffering" and deny the sense of (wo)man's individuality. Healing as care for others intends to defuse the situation of the sick person with a view to health, instead of revealing the intentions, of which illness is an effect. By combining religion and social policy the need and suffering of others are needed always anew, illness is thought as having a life of its own, and the sick person is reduced to her/his illness. The idea of healing through faith is based on the projection of a injuring parent on a human being or a god who heals if one submits to him; therefore, health requires the permission of this constructed authority. Gods of healing are the result of a fiction directed against discipline. The view of illness as a consequence of or a punishment for sins, in particular original sin, is an answer to the question of guilt due to anyway-fatalism. However, illness caused by a god can be conceived as a negative election. The sense of rituals involving medicines consists in their relation to community, whereas elixirs of life are fictions. (WuL 1/1989, p.25-39)

"Jesus- the messiah?" (Hp. Wohlschlegel)

The word Christ is the Latinized version of the word Messiah which is derived from Hebrew and means the anointed one. The messianic ideology which is linked to David and his lineage is a closed dogmatic system with conflicting contents and obscure prerequisites. Its alleged aim is to effect, if its unrealizable conditions are fulfilled, the coming of a redeemer who will establish a paradise on earth. Through Paul the messianic ideology has been propagated all over the world. The question of who was to blame for the senseless dying of Jesus was hatefully answered by the Jew Paul and in his wake the Christians in order to relieve the followers of Jesus by passing the guilt to the Jews. Only two features are new in Paul's teaching; the idolization of the Messiah and the assertion that Jesus has been the Messiah for whom the Jews still wait. An examination of passages of the New Testament shows that Jesus never claimed the title of Messiah for himself but, on the contrary, rejected it and all kinds of messianic ideology! (WuL 1/1989, p.56-80)

"That is what Paul wished - another theology. An answer to his views of human redemption"

Learned authors have pointed to the irregularity and inconsistency of Paul's theology and personality. Paul does not teach the faith of Jesus but the faith in Jesus in whom he has found the concretion of his Messiah. He refers to personal revelations of his mythically heightened Messiah as Christ and combines the Jewish Wisdom doctrine in its Alexandrian-Egyptian coinage with Greek-Gnostic speculation on the basis of his messianic ideology. With the permission of the Primitive Church in Jerusalem he missions in the Roman empire but, owing to his inconsequence, presents difficulties. He organises and hands over a collection for the "poor" in Jerusalem; that throws the Primitive Church into a conflict which it tries to solve without success by a compromise. Because of Paul, riots arise in Jerusalem that lead subsequently to the Jewish war, at the end of which the Primitive Church has ceased to exist. According to the content of his teaching, Paul has remained the same persecutor of Jesus, according to its form, he has helped in building the Church as a family in the manner he has learned from his parents. (WuL 1/1989, p.81-96)

"Solidarity with Paul? The success of a persecutor"

Withdrawal into aversive niches is a method rich in tradition in order to avoid the application of knowledge. From there loving description of behaviour is seen as aggression and such sight as insight. One can appeal to others' aversive behaviour (to let transvaluate) and afterwards transvaluate it (so-called psychological recycling). In order to support this dogmatic position, it is convenient to form a secret circle of those with whom one wants the matter and oneself become understood. Maintenance of the supply position is relevant; it can be secured through submission to parental, public, clerical or other authorities which exercise their powers in forms, discreetly co-determined by the transferor. By means of such regression Paul turns aside from what he knows: Jesus was human, he preached and healed. Instead of transforming this knowledge of Jesus into cognition, Paul develops ideas about Jesus. There are distinct parallels between his conception of Christ and Buddha's nirvana as well as in their practice of rallying initiate disciples, quite unlike Jesus: he shows worth and consequences to everyone, not only to special followers. (WuL 1/1989, p.97-105)

"Awe of God - or: Can children learn how to fly?" (Hp.Wohlschlegel u. H.Lammers)

According to the constitutions of some Federal Länder, awe of God is a goal in school education. The Bavarian Constitutional Court has held that this goal is compatible with the constitutional right of freedom of conscience and belief. Even those who have commented on the decision in an affirmative or rejecting manner assume that awe of God can be taught. This assumption is however in contradiction to the Gospel of Jesus: the relation of God to (wo)man and of (wo)man to God is a relation of love. Awe is im-pertinent to loving. It is an effect of the imagined feeling of fear, and projection onto God of experiences of human communing. The phenomenon is also described in Comparative Religion without being pointed at as being aversive. The educational goal awe/fear of God is in truth approval and recurrence of injuring experiences. Instead, children could be given room in school education to make experiences allowing them to recognize and abandon awe/fear as an outdated means of survival. (WuL 2/1989, p.169-187)

"Prophetess and shepherdess in the Old Testament. In search of soteric contents"

The texts of the Old and New Testaments handed down to us are a product of multifarious revisions; their original substance is hardly detectable. This is true too - or in particular - of texts speaking of women. Their tasks are reduced to giving birth to important men or paying homage to and praising royal and other warriors. Women are made to disappear completely or undergo sex change; tasks that originally belong to them are taken away and passed on to men. Building on the research into the EL-godheads it is demonstrated that it was primarily women who showed the soteric contents of these concepts of God and let them come to be represented. Some of their names have survived while others can be inferred from the transformations. Zipporah (scoutess, shepherdess originally) has become a proper name. The name Mary originates in the word marim designating prophetical occupation belonging to women which was preserved up to the time of Jesus and only disappeared after the foundation of the Paulo-Christian church. (Schmach, 19943)

"Encounters on the way - another two originally female jobs"

In addition to the jobs of prophetess and shepherdess another two jobs originally taken care of by women are identified from scripts in the Old Testament: sighteress and promigrantess (she who walks in front). Here, job denotes the dedication to a task, the engagement in a matter. Both jobs could only be found in the sphere of nomadism. The job of a sighteress was a judicial one, the application of common sense by taking into consideration general rules of life confirmed by experience. The promigrantess did her job on the way, the way of nomadic life. Her activity can be understood as supporting healing tendency; it is reflected as orientation and was a medical and pedagogical activity at the same time. These two activities have also been usurped and transformed by men which becomes apparent from the portrait of Moses as it is painted in the Old Testament. (Schmach, 19943)

"On the working of polymerases"

The activities described as four originally female jobs (those of the promigrantess or leaderess, the prophetess, the shepherdess and the sighteress) are to be found inside a cell. The working referred to is that of the polymerases which are enzymes that build and preserve the structure of the nucleid acids. The working of the RNA-polymerases is described from a cytologic viewpoint and assigned to those female jobs. By applying the four-steps-rule, the chronological and logical nexus of their individual activities is shown: RNA-polymerase type III (leaderess: to move or be moved), RNA-polymerase of the mitochondria (prophetess: to limit or be limited), RNA-polymerase type I (shepherdess: use of the moment), RNA-polymerase type II (sighteress: to be given or give room). The activities of the DNApolymerases are also assigned to the female jobs: alphapolymerase to the leaderess, delta-polymerase to the prophetess, gamma-polymerase of the mitochondria to the shepherdess, and beta-polymerase to the sighteress. (WuL 2/1990, p.125-135)

"Concepts of time and eternity in Non-Christian religions" (G.Lanczkowski)

The different messages of these religions with regard to time and eternity are partly due to different views on the process of time. In so-called primitive and in archaic religions we find static ahistorical conceptions of a world without beginning or end that has always been as it is now. Other theologies take historical change into account, it is described as a succession of world cycles or a linear irreversible process that takes place between a creation and an end of the world. Pessimistic ideas of gradual decay are offered along with optimistic ideas of progress and perfection. The paradisiacal situation to come after the end of the world is portrayed as an absolute improvement of wordly conditions, eternity is conceived as unlimited duration or as timelessness. A Celtic text, however, suggests that the distinctive characteristic of the blissful state could consist in the fact that time is measured no longer or in a different manner. (WuL 2/1990, p.136-156)

"Time and no-time"

In the history of ancient religions we know different views of the term "time" which show a respectful way how to deal with nature. The development of resident cultures was paralleled by the development of thinking in periods of time which led to changes of the view of life. The idea of the chronological order of time is combined with the sensation of guilt and failure which creates the basis of the myth of improvement. The search for possible improvements blocks the view of (wo)man and her/his capacities, even of the perception of time and space. It is not our duty to enable us, to have time at our disposal but to recognize time as relational partner whose vis-à-vis we are. (WuL 1993, p.18-26)

"Sin - meaning and origin"

After looking over the lexicographical literature the paradigm of Eve's and Adam's conversion shows the reference of sin to intellectual activity. To sin means to think into a direction. which leads us to look away from the real content of God's relation to us. As a means of mind, sin can be learnt by accepting false information. Wrong ideas combined with naivety's tendency to remain in the status quo, suppress details, which could enable oneself to open to "the certitude of being assured to be". Sin is a product of the illusion pretending human beings to be better creators than God. Moralism and ideological doubts of our unconscious conception of life constitute confusion, lead to imagined deficiencies (projecting the injuring parent on God and blaming him for not having created us as gods but as human beings) and betray the possibility to love. - The term guilt must be recognised as a juridical, and not a theological term. (HuS, p.113-143)

"Language and revelation. The language of the cell - the healsome word of life" see biology

"Self-alienation. The adoption of patriarchal structures on account of ideological infiltration."

Owing to an external event a community of people, orientated towards the original, have to live together with patriarchally orientated newcomers. Since the confrontation lasts some time and withdrawal is impossible the host(esse)s are restricted. The infiltration from outside affects them like an injury for they have not yet learned to deal with subtle forms of force, an effect of the fact that there is no genetic determination of the knowledge to behave adequately. The people orientated towards the original learn to consider themselves deficient to be able to remain in the changed situation. Therefore, their possibilities to continue living their customary way of life and settle somewhere else must be barred to them. Patriarchy's victory is due to a limitation of the possibility to live a nomadic way of life. A model which takes into account historical and geographical circumstances is set forth to demonstrate this. (WuL 1-2/1992, p.1-29)

"The born pedagogue - just a fiction?"

Who is not familiar with the talk of "the born pedagogue"? He is given shape in this article and can be made out to be a patriarch. The irony of this April fool's trick lies in its nearness to reality. Instead of taking offence to the descriptions they ought to be taken as an invitation to thinking. The closing remark opens up a perspective for something which can be called pedagogy in its true sense. (WuL 1-2/1992, p.72-81

"Priest and parson - the structure of measures to Form a community. An outline of a practice supporting civilization"

Important references and their theoretical understanding with regard to the varying conceptions in Christian denominations of the office within the church and the office of the church within the world are presented to cut through the jungle of differing discourses and lay the foundations on which laypersons can build by using information available to them. Though the variety of forms of the slightly over 400 denominational churches appears large, their structures of viewing human beings and clerical office are all very much alike. So only the Christian groupings of greatest theoretical importance are being discussed. (WuL 1-2/1992, p.82-130)

"Hocus pocus fidibus. Comments on the subject 'healing in Non-Christian religions' from the point of view of religions sciences - interspersed with biblical comments"

The idea of healing with regard to redemption presupposes that (wo)man, such as (s)he is, is not yet right, and participates at least in her/his redemption. Paul and Buddha preach: "No heal without suffering" and deny the meaning of (wo)man's individuality. Healing as care for others intends to defuse the situation of the sick person with a view to health, instead of revealing the intentions, of which illness is an effect. By combining religion and social policy the need and suffering of others are needed always anew, illness is thought as having a life of its own, and the sick person is reduced to her/his illness. The idea of healing through faith is based on the projection of an injuring parent on a human being or a god who heals if one submits to him; therefore, health requires the permission of this constructed authority. Gods of healing are the result of a fiction directed against possibility of learning. The view of illness as a consequence of or a punishment for sins, in particular original sin, is an answer to the question of guilt due to anyhow-fatalism. However, illness caused by a god can be conceived as a negative election. The sense of rituals involving medicines consists in their relation to community, whereas elixirs of life are individualized fictions.

The addendum deals with the expectation of the Messiah in Judaism and the current disciplinary measures against the female theologian Voss. (WuL 1993, p.76-96)

"Renewal by destruction? Excerpts from a lecture by Hartmut Raguse on the subject 'The will to live and the longing for death' with comments. (H.Raguse)

The longing for death is interpreted as a pattern of human destructiveness. The origin of this interpretation is the publication "Why war" by Einstein and Freud, in which both of them mention the inclination of (wo)man to hate and where Freud suggests the "voice of reason" as the only remedy. Against this background... texts originating from Christian tradition are reviewed: the Apocalypse, the novel "Michael - a German life told in a diary" by J.Goebbels... (Hartmut Raguse, "The will to live and the longing for death" from Wege zum Menschen, January 1993, p.2). (WuL 1993, p.5-17)

"Imagination of paradise in Non-Christian religions" (Lanczkowski)

"Paradise" means "enclosed garden". It must be understood in the context of latter nomadic life. After coming out of the miseries of the desert because of changed developments, the sight of an oasis with its wells and continuously regenerating vegetation gave them the idea of ideal and eternal life. - The myth of paradise is older than the Bible. The motive of the "Islands of Felicity" can be found in many cultures, such as Mesopotamian, Greek, Gealik, Chinese. - Throughout their lives selected people were in search of Eldorado, a remote place. Immortal (wo)man's home was a regenerative paradise without danger, misery, worries. Access could be gained as a reward from gods, or as the result of a long, dangerous search. Certain fates of death opened the gate to paradise (Germanic, Islamic people, Aztecs). - For Persian, Egyptian, Jewish Religion, for Islam and special forms of Buddhism moral qualification determined in a last judgement became the key to paradise. - In the 15th century the search for paradise ended. Some religious teachers had claimed, that the Beyond did not have earthly dimensions but could only be gained by the nearness to God. (WuL 1993, p.27-47)

"Patterns of paradise. Comments on some Non-Christian imaginations of paradise from the point of view of religious sciences."

Similar motives and phenomena in ideas of paradise in various religions can be referred to one central aspect: indulgence to parental meaning giving authority (injury). Based on that ground mystics transfer imagined external paradise into their inner world and call the view of their injury godly inspiration.- Yet "Inner paradise" can be called the experience of feeling "the certainty of being assured to be". It is possible in spite of injury. Being injured the child gains consciousness of herself/himself and knowledge of "hell" and "paradise".

The desire to restore original conditions is produced as changed substance of hope. Its fulfilment is projected on the injuring parent and leads to ideas of external paradise as they can be found in various religions worldwide. Common to them all is the negative view of oneself and present conditions. Heal is projected into the future, the Beyond.- Aversive interpretations produce religious ideas, which transvaluate aversive behaviour to manipulations, as present social situations and aversive expectations demand them. The Beyond is either used for dominating people by fear or promising future reward for present hardship. (WuL 1993, p.48-58)

"Orthodoxy and certainty of heal"

The lecture delivered by the orthodox priest and medical doctor Ambrosius Backhaus from Hamburg on the subject "orthodoxy and certainty of Heal", which is in his own words a decidedly unorthodox subject, gives a concise and precise description of orthodoxy. Normally the term "orthodoxy" is incorrectly translated as "having the right belief", whereas it really means "right praise", i.e. the right attitude towards God. The idea of someone having the right belief is ill-conceived according to the Orthodox Church. It is not a single person but only the Church as a whole that can have the right belief if this is possible at all.

Belief, praise and the Creed determine the orthodox way of living. Doubt is an element of thinking about beliefs, but the unwise and unavailing doubt must be distinguished from the reasonable and critical one. Belief would mean the willingness to live according to the word of God on the basis of certainty of Heal, which is defined as the presence of Christ. (WuL 1993, p.102-117)

"The Churches survive only on our money" (H.Herrmann)

The Federal Republic of Germany is able to afford the most expensive Church in the world. The Churches are not only financed by the church tax levied by the state, they are also subsidized with milliards of money from taxes. This arrangement is unparalleled in the world. 15 million of unaffiliated taxpayers are still contributing to the financing of the Churches, which is particularly annoying for them because the Churches claim money for services they do not render. "Church" is not obviously synonym to moral, peace or justice. (WuL 1993, p.147-153)

"The roots of occultism in the human thinking" (G. u. M. Glowatzki-Mullis)

If for a person a logical knowledge means disillusionment and he or she remains without compensation for unfulfilled expectations, autistic-magic thinking is possible, which can build up causal-synthetical constructions. Their examinations escape. The common sense falls in the darkness of undifferentiated ideas and looks rather for welfare as healing of his expectations than looking for necessary recovering (WuL 1994).

"Believe in the reality" (A.Mergen)

Who submits oneself to contents of belief, produces a creed, as it is demanded religiously. The scientists however look for the truth and try to approach to it. The trust in unlimited possibilities of the sciences has the consequence of a belief at the hypothetical possibility of a human omniscience. This can be examined likewise as one of the phenomenon forms of superstition. Modesty protects the belief at the true reality not to glide into the perversion of the superstition (WuL 1994, p.12-19).