the dichotomy between theory and practice

The genesis of life cultivates the path that we choose to learn, know and understanding our purpose in the World.  Without otherness for theology, revelation or myth, divine truths have the capacity to “mold the conscience of the people” (Ilésanmí, 1991).  Heaven, and the sentiment of being fundamentally separated from a higher moral plane refines and powers the course of society.  The development of culture is a product of origin, common measure, and philosophy of “ideal and reasonable par excellence” (Ilésanmí, 1991).  In western culture, much of what is considered sacred or divine is primarily founded on religious ideologies and biblical principles.  It is the sense of protection from a higher source and the conception of God that many interpret their claim towards advancing ethically, politically and religiously.  While many ancient traditions are culturally rooted, they alike theology, represent “expert interpretation of the mind of the deity, an explanation of the divine purpose for humanity.” (Ilésanmí, 1991).  Throughout ages, the implication of atonement has essentially influenced the application of ancient and religious rituals.  Shared sin, conscious desire to be “right” with God, and atoning practices emphasize the sentiment of redemptive power that delivers.  Without the sacredness of supernatural mystery, the distortion of societal mentality inevitably impedes divine law and “hegemony of theology over human reasoning” (Ilésanmí, 1991).  Whether religious liturgy or ancient ritualistic offerings, sovereignty and conscious development is the result of effectual practice.  Having judgement against any form of divinity invites and encourages the idea of superiority, which defies the character of God.  Spiritual philosophies that sway the psychology of the mind are universal in their effort to develop a genesis, “essentially forms of theodicy” (Ilésanmí, 1991).  I choose to be a voice of revelation, a co-creator that cultivates and considers an infinite pathway that embraces the sacredness of human potentiality.

Citations

Ilésanmí, T. M. (1991). The Traditional Theologians and the Practice of Òrìṣà Religion in Yorùbáland. Journal of Religion in Africa, 21(3), 216–226. https://doi-org.libproxy.calbaptist.edu/10.2307/1580822