Transtheism

Transtheism refers to a system of thought or religious philosophy that is neither theistic nor atheistic, but is beyond them. The word was coined by either theologian Paul Tillich or Indologist Heinrich Zimmer. Zimmer applies the term to Jainism, which is theistic in the limited sense that gods exist but are irrelevant as they are transcended by moksha (that is, a system that is not non-theistic, but in which the gods are not the highest spiritual instance). Zimmer (1953, p. 182) uses the term to describe the position of the Tirthankaras having passed "beyond the godly governors of the natural order." The term has more recently also been applied to Buddhism, Advaita Vedanta, and the Bhakti movement. Main concepts of transtheism are Transpolytheism and Transtheism. Nathan Katz in Buddhist and Western Philosophy (1981, p. 446) points out that the term "transpolytheistic" would be more accurate, since it entails that the polytheistic gods are not denied nor rejected even after the development of a notion of the Absolute that transcends them, but criticizes the classification as characterizing the mainstream by the periphery: "like categorizing Roman Catholicism as a good example of non-Nestorianism." For example, in Buddhism, there are multiple deities, but its main focus is not on them. Scholar Peter Harvey calls this "trans-polytheistic." The term is indeed informed by the fact that the corresponding development in the West, the development of monotheism, did not attempt to "transcend" polytheism but to abolish it, while in the mainstream of the Indian religions, the notion of "gods" (deva) was never elevated to the status of "God" or Ishvara, or the impersonal Absolute Brahman, but adopted roles comparable to Western angels. "Transtheism," according to the criticism of Katz, is then an artifact of comparative religion. Paul Tillich uses transtheistic in The Courage to Be (1952), as an aspect of Stoicism.