By shedding light on areas that need addressing, Russell rightly stirred a great deal of controversy and disagreement. Frequently, our man-made traditions, behaviors, and actions within a religion are wrongly designated as holy, but as we often say in class, “absolute power corrupts absolutely”; this is very evident in the watering down of Christian tradition through the power-grabbing tendencies of human nature. However, as in any aspect of life, if we are not willing to look into the parts of ourselves that need improvement, we will never grow. Though I may disagree with his broad categorization of Christians, I agree that his points are valid and definitely give the Christian faith a great deal to consider and work to improve
Voltaire criticizes both the religious practitioners and the theory of optimism through the various characters in the novel. Contrasting characters such as the Protestant Minister, the Pope, and Pangloss are used contradict the morals and beliefs exhibited by James and El Dorado. Voltaire uses a sense of irony to portray the Protestant Minister as morally flawed. James the Anabaptist and El Dorado represent exactly what religious practitioners strive to be. Voltaire suggests that a true and honest religious practitioner would overlook religion in a time of need.
He emphasizes that organized religion and sects are more focused on following specific rules and practices, than concentrating on really understanding God and His ideas of humility, moral behavior and virtue. Benjamin Franklin tolerates and accepts people who have different mindsets and commit themselves to organized religions; however, even though Franklin believes in God and His creations, he considers organized religion as something that does not inspire morality and, instead, creates a hostile environment among people. The importance of religion is reflected through its use for society. Many people left their homes in Great Britain to start a new life in a foreign country they were not accustomed
The catholic clergy have detested the writings of Calvin and, so he writes to the king an honest explanation of his doctrine in hope that the King understands the purpose of the doctrine that has disrupted the kingdom. The doctrine that John Calvin declares
In his works Ethics I and Theological-Political Treatise, Spinoza shares his views on superstition and its role in human life and the Judeo-Christian religion. He defines it as a result of fear and anxiety mixed with gullibility, doubt, ignorance, and confusion. To start off, when things are going well, people believe that they have everything under control. However, once things start going downhill, their desperation gets the best of them and they seek the closest thing to depend on for reassurance. The superstitious are doubtful and skeptical in thinking that it is not their place to explain or influence the world.
It is key practices to this which recognize separation and destroying the ego (the enemy). A good exercise for this is to repeat your name till it has no meaning to you. This puts you into a perception of the nothingness, the feeling of the one, which is all. The Sethianian Gnosticism used rituals right out in the open to get a stronger effect. They saw religion as nothing but a big ritual, which is why the church hated them.
But man shrewdly and knavishly invented a new kind of Christianity [...] what Christianity wants is the following of Christ. What man does not want is suffering […] so he dispenses with "following," and consequently with suffering' -, as well as on the level of attacking a false understanding of which shape the ideal informing and inspiring such social practices should take - 'when what has to be attained by preaching and teaching Christianity is an agreeable, a pleasurable life in a position of prestige, then the picture of Christ must be altered considerably [...] the severity which is inseparable from the seriousness of eternity, that must go. Christ thus becomes a languishing figure, the impersonation of insipid human kindliness’ – this, discloses a depth of irony's action which Lear does not explictly acknowledge. In this sense, Kierkegaard's attack upon Christendom is an attempt at direct communication in that it is directly communicating the information that those who are born within Christendom are not to be automatically considered as Christian because of this. Notwithstanding its directness, such communicative effort is no less ironically charged than any of Kierkegaard's indirect efforts.
Although others may have disagree that G.M. Hopkins is not directly promoting a riot against religion but rather inspiring the hopeful experience in the rejuvenation of faith, Hopkins does circulate his ideas among the struggle, suffering, and agony of religion depicted in his “terrible sonnets”. Hopkins is the new omen to the age of reasoning of faith, science, skepticism, and love; he stresses the degree of faith and illustrates the truth of reality about religion, projecting his principle of
In this way, the litmus of the paradigms helps us spot the difference between ethical dilemmas and moral temptations” (1995). Religion is a notable example on how we often confused being moral and unmoral. It’s something than can be interpreted differently from many individuals and cause us to walk blindly passing judgement unto others. When I first became a Christian, I felt very righteous and noble but at the same time I realized I was very arrogant. I passed judgement unto other religions based on the ideal that their religious practices were different from mine.