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Theofiction

a preliminary investigation

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3. Theofiction chance or fiction
“The end justifies the means” to me does not seem an approriate theses. In order to investigate if theofiction will meet with serious objections from a philosophical poin of view, I have spoken to representatives of 5 major religions: Judaism, Christianity, Islam, Hinduism and Buddhism. I have not spoken with a representative of  Humanism, which is certainly also one of the important philosophies in a theofiction project, because I am convinced that , being a humanist myself,  this lifestance has been sufficiently represented in this story.
Because Humanism does not have holy books or absolute dogmas I can’t imagine there being any objections against such a project.
The opinion of the Buddhist was similar to what I would expect from a Humanist: “Such a project is appropriate for Buddhism: obtaining knowledge and resaerching, developing values are very important. I can’t think of any movement in Buddhism that would have any objections against it. As a philosophy in which gods don’t play any important part, Buddhism is also closer to humanism than the other philosophies, in any case where the authority of or the reverence for a god are concerned. “Gods, they are useless, they can’t bring you happiness, they are not important”, were the words of the Buddhist I talked to.

The Moslima, likewise, had no objections: ”There is nothing against studying different religions, a Muslim must also believe in the Torah and the Bible, because for the people of the Books there is a reward in the hereafter.” “There is no objection, it is something that ought to be possible in this society, something we must aim at. There will be Muslims who will say: ”This is the true religion”, but I don’t see a problem.”
For the Hindu I spoke to it is in the first place important how is communicated that Hinduism exists and what it implies. If that is done in a conscientious way, there are no objections to a theofiction project.
The Jewish person also mentioned the importance of the way in which is communicated what Judaism implies. And about a theofiction-project: “It is ‘fiction’, there cannot be any objections against it”, she said.
From my Christian discussion partner there is the greatest hesitation concerning theofiction. “Christianity is an exclusive religion, Jesus said ‘I am the way and the truth and the life’, there is no other way to heaven. For orthodox children in the class  this means: when you occupy yourself with a philosophy other than Christianity that is heathenism and not to be recommended”. For this Christian it is also important “how it is presented”, but he does not mean the way in which Christianity is presented, but the theofiction project: ”the word makes it clear: it is theofiction, you must not see it as problematic. As a project you might take part in it”.

It seems decisive that the word “theofiction” makes it clear that it is fiction, various people came with thát argument: it is fiction, there is no objection against it.
It is beyond dispute that all liefstances must be presented in an honest way. The conclusion after these first conversations to find out if a theofiction project could become a reality or will remain a fiction is positive: there are no unsurmountable religious objections. When filling in the project in more detail, one must be careful with the way in which the various philosophies are explained ánd it must be clear that theofiction is a fiction.

 

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