Religions are broad in their scope of history, beliefs, and rituals, using many systems to support their individual ideologies. Rituals, such as baptism within Christianity and Judaism, are markers for the distinct values and meanings that are associated with specific doctrines, and can be viewed and interpreted in several different ways. Theorists often view religion with different outlooks, classifying the institution as having a social background or a cultural emphasis, such as what Clifford Geertz defined. Geertz focused on the importance of symbols in religion, their cultural perceptions, the meanings that are attributed to the act, and how it relates to the the society’s value systems. By applying his theory about religion as a culture to the baptismal ceremonies in Judaic and Christian religions, the ritual can be viewed as an important cultural symbol, signs of various cultural views, and as a reinforcement of an ethos.
As the world becomes increasingly more interconnected, differences among the many religions prove to be obstacles to the global society. In an effort to overcome these obstacles, religious authorities propose the essential sameness of all religions (that all religions point towards the same goal); however, this hypothesis oversimplifies all religions to an arbitrary base. On the other hand, Stephen Prothero’s, the author of God Is Not One, proposal for the acknowledgment of the differences preserves the multidimensional aspects of religions. By rejecting the hypothesis of a basic and similar structure of religion, Prothero allows for them to exist as complete entities; however, Prothero also creates false barriers that over differentiate religions.
In the previous paper, I argued that only one of the two religious scholars actually had the ability to understand foreign religious practices. When it comes to Geertz and Bell, I believe both of them hold the stated ability by virtue of their beliefs. Geertz suggests that symbols are the basis of human behavior, and these symbols are made by man and can change meaning over time. For example, the swastika was a symbol of good fortune and well being in ancient Hinduism, yet society today associates it with Nazism, anti-Semitism, and racism in general. Geertz emphasizes the importance of defining symbols within the context of how they’re presented. This alone proves that Gertz’s theories depend on the ability to understand outside religious interpretations and practices. This is much the same for Bell too, except with Bell’s theories, she’s talking about power relationships. Within the relationship, one must consider all factors from every angle and how it affects the power relationship. By following Bell’s ideas and closely analyzing a power relationship, one might for example be able to analyze how the power relationship between the Pope and a Christian practitioner is different from say the chief of a Native American
He was able to form a list of five world religions that were known “to gather a particularly large number of confessors (Masuzawa, 306)” This requirement allowed Hinduism and Confucianism to be considered world religions. This is in direct opposition to Otto Pfleiderer who chose to analyze the quality or the “intrinsic nature of the religion” as opposed to the number of followers (Masuzawa, 200). Based on the conditions set in place by the nineteenth-century scholars, what Weber believed to be world religions were, in fact, national religions. This shows that depending on the aspects of the religions chosen to be analyzed, religions could be considered either national or
1. The Schleitheim Confession, authored by Michael Sattler, served as a point of unification for the Anabaptist community during the sixteenth century
Scientific and philosophical innovations during the 18th century brought about a new breed of thinkers. Their driving forces of rational and reason shifted the religious temperament of the elite from “enthusiasts” to intellectuals. “They argued that there was no divine standard of morality, no afterlife to divert humanity from worldly concerns” (The Western Experience, pg. 657). They were radicals who sought to displace the authority of religion. Driven by reason, enlightenment thinkers naturally opposed superstition and attempted to replace religious mysticism with philosophical standards and scientific formulations. Their shift of focus highlighted reverence for the Creator and moral teachings of the Bible. By eliminating superstition they hoped to bolster the Christian religion (The Western Experience, pg. 660). Two philosophies of the new enlightened view of religion were toleration and deism, both of which sustained the faith of the educated elite. However, these philosophies displaced the authority of religion in society (The Western Experience, pg. 660). Never again would the teachings of Christianity be so readily accepted. French critic Pierre Bayle put forth the concept of religious tolerance in his Critical and Historical Dictionary. Typical of an enlightenment thinker, Bayle put the claims of religion to the test of critical reason. He concluded that many of Christianity’s sacred traditions were myth and its history noth...
To fully understand religion is near impossible. Although countless people believe there is a way to explain religion in a logical way (in my opinion) have failed to accomplish their goal. A complex subject, religion is difficult to understand, if based on philosophical thought, it is menial compared to logical reasoning. This doesn’t make religion wrong, or philosophy wrong; however, religion is a personal preference. With that in mind, I’ve tried to answer three questions deducing those which are pertinent in understanding philosophy and religion. In that case, beginning with the first question: What is the importance of philosophy?
The sociological approach looks at religious belief and practice in relation to the society. Sociologists are interested in two themes, the centrality of religion in society and the diversity of forms it inhabits (Hamilton 1995/2001:1). It regards religion as a social fact subject to empirical observation, which produces empirical evidence (Dillon 2003:7). The sociology of religion is a product of the enlightenment, from which it inherited a tendency to dismiss religion as incompatible with rationality (Dillon 2003:6). This dismissal has had significant impact on the attitude towards religion and it is the basis for the most influential paradigm in the history of the field; secularisation. The secularisation theory claims that religion is or will be on the decrease in society. So profound was its impact that modern sociology often aims to account for the continued presence of religion in society and has generally held a rather negative view of religion as being an unworthy subject of study(Davies 2007:2).
Religion is known to be difficult to define as it transcends so many boundaries in human experience and from an academic perspective; it is difficult to find any distinction between the world religions 1, 2, 3. Ninian Smart approached religion as a religious studies specialist and instead of trying to define religion, he identified certain recognizable elements that religion in general possess and focused on studying them 3, 4, 9. He identified seven such elements or dimensions for the religion; practical and ritual, experimental and emotional, narrative or mythic, doctrinal and philosophical, ethical and legal, social and institutional and material dimension 3. The purpose of this paper is to use three of Smart’s dimensions and describe the three western religions. An example from each of the three religion pertaining to a chosen dimension will be provided and explained in the context of the religion and how it informs one of the core aspects of the chosen religion.
Garhard Lenksi’s idea of sociocultural evolution corresponds to religion in various different ways. As a society evolves from one stage to another, that society’s values also change. This leads to new types of religions as well as changes in the amount religious inequality. The types of values that exists in a certain sociocultural stage determines the type of religion that the society will have during that stage.