The Hindu Temple v2.c10: Front matter
The Hindu Temple v2.c10
- Language
- English
Front matter
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THE HINDU TEMPLE
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BY STELLA KRAMRISCH *Professor of Indian Art* *University of Calcutta*
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VOL. II
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PHOTOGRAPHS BY RAYMOND BURNIER
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UNIVERSITY OF CALCUTTA
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Copyright, 1946 by the University of Calcutta Stella Kramrisch Raymond Burnier All rights fully protected and reserved.
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PRINTED IN INDIA Published by the University of Calcutta Printed by P. C. Ray, at the Sri Gouranga Press, 5, Chintamani Das Lane, Calcutta. Plates by the Calcutta Chromotype Ltd., Calcutta.
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The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
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These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
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The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
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By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
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The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
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प्रकृतिर्विकृतिस्तस्य रूपेण परमात्मनः । अलक्ष्यं तस्य तद्रूपं प्रकृतिस्सा प्रकीर्तिता ॥ साकारा विकृतिर्ज्ञेया तस्य सर्वं जगत्स्मृतम् । पूजाध्यानादिकं कत्तुं साकारस्यैव शक्यते ॥
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"The Supreme Spirit has two states of Form: the [one, the] Nature of the World (prakṛti) and [the other,] its transformation as appearance (vikṛti). Prakṛti is His invisible form. Vikṛti is the aspect (ākāra) in which He pervades the Universe. Worship and meditation can be performed in relation to His aspect (sākāra) only." 'Viṣṇudharmottara', III. ch. XLVI. 2-3.
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अनाम रूपिण्यचिन्त्ये चिन्त्ये वै विश्वरूपिणि । चिन्त्याऽचिन्त्यात्मिके देवि नारायणि नमोऽस्तुते ॥
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"Nameless and Formless Thou art, O Thou Unknowable. All forms of the universe are Thine; thus Thou art known. Known and Unknowable, Goddess Nārāyaṇī, Obeisance." 'Devīmāhātmya', XI, 'Nārāyaṇistuti'.
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The first of these, the *Gospel of the Hebrews*, was used by the Jewish Christians of Palestine, and was probably a version of the Gospel of Matthew, though it contained some traditions not found in our canonical books. The *Gospel of the Egyptians* was used by the ascetic sects of Egypt, and was marked by a strong tendency towards mysticism and asceticism. The *Gospel of Peter* was used by the Docetists, and taught that Christ did not really suffer, but only appeared to do so.
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These gospels, and others like them, were not accepted by the Church as a whole, and were gradually lost or suppressed. The Church, however, felt the need for a standard collection of writings that would serve as a guide for faith and practice. This led to the formation of the New Testament canon, a process that took several centuries to complete.
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The first step in this process was the collection of the letters of Paul, which were widely circulated among the churches. Then came the four Gospels, which were accepted as the authoritative accounts of the life and teachings of Jesus. The Acts of the Apostles and the other epistles were gradually added, and finally the Book of Revelation.
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By the end of the second century, the core of the New Testament was generally accepted by the Church. The process of canonization was not a formal act of a council, but rather a gradual recognition by the churches of the writings that were most valuable for their life and worship. It was only in the fourth century that the canon was formally closed by the councils of the Church.
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The formation of the New Testament canon was a crucial event in the history of the Church. It provided a standard of faith and practice that helped to unify the Church and to protect it from the influence of heretical sects. It also ensured that the teachings of Jesus and the apostles would be preserved for future generations.
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