In the resultant religious space, some turned to secret religions similar to the cults of Isis and Cybele. Amongst other things, the religious presented believers in logic of belonging, the practice of regular liturgy, a mechanism for cleansing from sin, and a way to immortality. Numerous mystery religious also stressed the protagonist of a savior-god. The aim of the paper is to address early civilization in the ancient world, monotheism in the Greco-Roman word and comparison between ancient Greeks and Romans.
Throughout literature, themes and messages have made strong points to convey an idea. Ranging from the epics of old, centered on selflessness and courage, to the modern stories revealing moral-building characteristics, themes play an important part in connecting the writing to the reader. In the story The Poisonwood Bible, author Barbara Kingsolver uses elements such as religion, nature, and the arrogance of the western world to reach out to the reader and introduce the concept she is trying to teach. Religion has an enormous influence in The Poisonwood Bible, primarily during the first two-thirds of the book because of the presence of Nathan. One prime example of this is when Anatole, the interpreter between the Price family
The prevalent religion in Cat’s Cradle, Bokononism, seems to state how the reader is supposed to define religion. Bokonon himself seems to differentiate how Bokononism is different from other religions, stating that the things he “tells you are shameless lies” (4); bokononists know their religion is fundamentally based on lies. Readers, thus, naturally assume that religion does not need to have a basis of truth, but rather this idea of faith—a belief in something. However,
Close this book at once! It is nothing but foma!” Vonnegut, later on, explains that fomas are “lies” or “harmless untruths,” begging the reader to wonder why such a warning would be included in a religion based on real life, many of which require the utmost belief in a religious text. Elaine Wiley, a graduate of DePauw University, writes “its [speaking of Bokononism] ludicrousness furthers Vonnegut’s satirical commentary on religion as an institution” (1), a point epitomized by the very forewarning of the story. This is the very embodiment of Vonnegut’s point conveyed through his parodical writing style: all of the world’s religious texts are ones that can only be believed if they are trusted vehemently by those that abide by the scriptures. Wiley explains that “[al]though Bokononism is in itself ridiculous, it serves the same purposes
Such view can be applied not only to the supernatural, but also to science including ideas and explanations, since the taming of diversity and contradiction into one cognitive system takes place in both (Geest, 2005). Hence, the process of deriving explanations and emotional comfort from science can be seen as a secularized religious belief as well. Comparing sacraments to medical interventions, medicine becomes Christian virtues necessary to achieve spiritual health (Kraft, 2001). Another common signature of religion and medical science is their opposition to death. Both of them can be seen as evidence of basic human orientation towards a hopeful future.
Religion, much like most of the conceptual world, is a construct-- brought into existence solely for the purpose of supplying an immediate meaning and understanding in the slightest to create some kind of consultation from the crisis of our existence. It freely shapes the morality of people and society by establishing a primal institution of what we are and aren 't supposed to do, and thus paves way for a rather compliant and impressionable public. This concept of religion is explored by Kurt Vonnegut in his novel the "Cat 's Cradle," where he creates a milieu where the only thing society has is faith and trust in a false pretense. In this post-apocalyptic novel, Vonnegut discusses the greatness that lies within the flaw of man-made religion. A writer named John travels distant places in an effort to produce an accurate account of what Americans were doing on the day of Hiroshima 's bombing to only witness first hand the damaging effects of the vicious cycle known as human idiocy.
The question “why bad things happening to good people” still cannot be answered for the nonbelievers, a common critique of religion itself. Regardless of the problem of theodicy, however, religion has worked really well to create and maintain the reality. Berger explains that it is because religion legitimates effectively. “Religion has been the historically most widespread and effective instrumentality of legitimation…. it relates the precarious reality constructions of empirical societies with ultimate reality.”
While the excerpt from Augustine’s writing reflect early Christian ideas on sex/desire and how they relate to the body, one must not forget that this excerpt (like all his writing) is an act of confession. For example, Augustine writes “I must now carry my thoughts back to the abominable things, I did in those days..not because I love those sins, but so that I may love you”. In this quote, we see how confessing and remembering one’s inner most sins and desires acts in two significant ways. Firstly, it acts in such a manner that mediates between one’s self-knowledge and one’s access to a corpus of true knowledge, i.e. God.
Contemplation can be defined as the ‘action of looking at something thoughtfully for a period of time’ or ‘deep reflective thoughts’. (Oxford Dictionaries, 2016) Within religious faiths, contemplation can be explained as a ‘form of religious practices in which a person seeks to extend beyond mental images and concepts in order to have a direct experience with a divine presence.’ (Oxford Dictionaries, 2016) It is hypothesised that contemplation in Roman Catholicism, Reform Judaism and Sunni Islam is a way of deepening the understanding and strengthening the connection with a higher divine presence, such as God. This essay will analyse and discuss the understanding of contemplation in Roman Catholicism, Reform Judaism and Sunni Islam, as well
The meaning we bring to life, then, is materialistic and success-focused because our national philosophical environment espouses those values. Campbell also calls upon another major myth that forms a large part of the philosophical environment of many children: religion. Campbell recalls his Roman Catholic upbringing, in which he was “taught to take myth seriously and to let it operate [his] life and to live in terms of these mythic motifs” (Campbell 12). His statement provides a clear example of how a philosophical environment affects meaning. After all, religion is a part of the philosophical environment; in Campbell’s experience it is the main part.
The author moves the history onto another trajectory by investigating the connection between native identity and politics to protect their way of life. Dowd states that tribal religion interconnected with “Indian politics.” Investigating the Pan-Indian movement, Dowd offers historians with a new inquiry, which questions the importance that native religion had in forming an identity in resistance. Examining memoirs and journals, Dowd argues that the visions of the prophets “received revelations” that promoted the nativists’ resistance against Europeans. Dowd reexamines Brown’s argument by focusing on how accommodationists merged native and European traditions together. However, Dowd progresses the course of history by arguing that the nativist rejected the accommodationists.