First Claim Starting Sentence Option 1: Example Claims for Religion Religion provides motivation for people to do more good in the world. The belief in a higher power has led many people to beat their addictions. Throughout history, religion has marked moral advances in the world.
Religion or the church, provide a solid base for drawing people together and binding them as a family. Religious people tend to be helpful and feel the urge to aid those in need. Example Claims Against Religion Religious people are more likely to be judgemental and immoral. People hide behind the church and use God as an excuse to do unspeakable things. Religion uses scare tactics to force people to act a certain way.
Many of the wars throughout history were started in the name of religion. Second Claim Starting Sentence Option 1: Third Claim Starting Sentence Option 1: Prayers are said in Arabic. While they pray the entire congregation turns towards the mihrab, so they are facing the holy city of Makkah.
The most important paryers are the ones which Muslims join with others. Muslims are expected to pray all the time. All that is required is a clean place, as this cannot be guaranteed, however the strict Muslim will use a prayer mat, called the Musulla. The mat is use facing Mekkah, which is located using a compass.
In every religion prayer is an important element recitation of prayers is the central characteristic of Jewish worship. A Jewish law was passed which states that prayer should be done three times aily: These prayers are called morning prayer shacharit , afternoon prayer minchah and evening prayer arvith or maariv.
At the heart of each service is the Amidah or Shemoneh Esrei. Another key prayer in many services is the declaration of faith, the Shema Yisrael or Shema. The Shema is the recitation of a verse from the Torah Deuteronomy 6: The Lord is our God! The Lord is One! Communal prayer requires a quorum of ten adult Jews, called a minyan.
In nearly all Orthodox and a few Conservative circles, only male Jews are counted toward a minyan; most Conservative Jews and members of other Jewish denominations count female Jews as well. In addition to prayer services, observant traditional Jews recite prayers and benedictions throughout the day when performing various acts. Prayers are recited upon waking up in the morning, before eating or drinking different foods, after eating a meal, and so on.
The approach to prayer varies among the Jewish denominations. Differences can include the texts of prayers, the frequency of prayer, the number of prayers recited at various religious events, the use of musical instruments and choral music, and whether prayers are recited in the traditional liturgical languages or the vernacular.
In general, Orthodox and Conservative congregations adhere most closely to tradition, and Reform and Reconstructionist synagogues are more likely to incorporate translations and contemporary writings in their services. Also, in most Conservative synagogues, and all Reform and Reconstructionist congregations, women participate in prayer services on an equal basis with men, including roles traditionally filled only by men, such as reading from the Torah.
In addition, many Reform temples use musical accompaniment such as organs and mixed choirs. Micheal Keene pages , September 27, Question What is religion? There are similarities and differences among the religions of the world. This higher power is usually a God and people are taught how this God came to be.
When one believes in a God there are set ways of worship and a moral code that is lived by. In any case this general definition does not do justice to all the religions because of the different beliefs that each religion has. This paper will provide a definition for religion, tell five simialrities and differences that exist between Judaism and Islam and slow will explain one of each. Religion is generally born out of culture where members of the culture create a system f beliefs and values.
Superstitions like evil spirits and ghosts cause diseases; poverty is the desire of the God etc. Religion results in inter-group conflicts by dividing people along religious lines. It is deeply related with conflicts. Wars and battles have been fought in the name of religion.
Sumner and Keller are of the opinion that religion often causes economic wastes. For example, investing huge sums of money on building temples, churches, mosques, etc. It leads to waste of human labour, energy and time.
Religion creates diversities among people. It creates a gap among them. In the name of God and religion, loot, plundering, mass killing, rape and other cruel and inhuman treatments have been meted out to people. Religion has made people blind, dumb and deaf to the reality. They have faith without reasoning which is blind. On the contrary, it has often made people to become bigots and fanatics.
Bigotry and fanaticism have led to persecution, inhuman treatment and misery in the past. It preaches submission to the existing conditions and maintenance of status quo. Religion is not readily amenable to social change and progress. Religion has tried to prevent the scientists from discovering new facts. For example, it tried to suppress the doctrines of Darwin, Huxley and others.
By placing high premium on divine power religion has made people fatalistic. They think that all events in life is due to some divine power and hence due to fate. As a result, his power and potentiality is undermined. Thus, religion affects the creativity of man. Marx has strongly criticised religion. For Marx all that was fundamental in the science of society proceeded from the material and especially the economic sphere.
For him therefore religion is, to be sure, superstition, but to stop at this point is to limit religion to merely abstract belief. It leaves the impression that religion may be dislodged simply by new, rational belief. Merely changing beliefs is not enough. The transformation of an entire social order is required, for belief is deeply rooted in the social relations of men. But man is no abstract being, squatting outside the world. Man is the world of man, the state, and society.
This state, this society produce religion, a perverted world consciousness, because they are a perverted world. Religion is the compendium of that world, its encyclopedic, its enthusiasm, its moral sanction, its solemn completion, its universal ground for consolation and justification. It is the fantastic realization of the human essence because the human essence has no true reality.
Marx believed, like Luduig Feuerbach, that what man gives to God in the form of worship, he takes from himself. That is, man is persuaded through suffering or through false teaching to project what is his to a supernatural being. But he was convinced, unlike Feuerbach, that what is fundamental is not religious forms — against which Feuerbach had urged revolt-but the economic forms of existence.
But before religion can be abolished the conditions which nurture it must be done away with. Marx was an atheist as well as a great humanist. He had profound sympathy for all who look up to religion for salvation. This is amply clear from his following observation: Change is the very essence of a living thing. A living religion must grow, must advance and must change.
No form of religion is static. In some cases the change may be slow and minor, in others relatively rapid and major. Every religion claims its first principle supreme, original and eternal.
Hence, there is also an element of censure for change. Broadly, there are three types of changes in religion: Contact with complex form of religion adds many new elements in the simple form of tribal religion. For example, with the gradual spread of Vaishnavism in chhotanagpur, the Oraons tribe which lives in that region, began to reorganise traditional faith.
There are also examples of simplification of complex form of religion, specially of rituals and ceremonies. In the 19 century, Brahmo Samaj again tried to simplify the complex nature of Brahmanic Hinduism.
Mixing of more than one form has caused development of new religious organisation. The most excellent example is of Sophism. It has evolved from Persian, Zoroastrianism and Arab Islamism. The history of the development of religion shows that as mankind moves from small isolated village towards large, complex, urban, industrialised society the character of influence of religion on man and his life changes.
In the earlier phases of religion the primary needs of mankind, those concerned with the necessities of life, played a dominant part. As religious explanation of the universe is gradually substituted by rational scientific explanations and various group activities such as politics, education, art and music have been increasingly transferred from ecclesiastical to civil and other non-religious agencies, the conception of God as a power over man and his society loses its importance. This movement is sometimes referred to as secularisation.
Thus secularisation as Bryan Wilson has defined, refers to the process in which religious thinking, practice and institutions lose social significance.
In Europe, secularisation is held to be the outcome of the social changes brought about by urban, industrial society. It means that religious beliefs and practices have tended to decline in modern urban, industrial societies, particularly among the working class in Western societies. Religion in Western societies has tended to place less emphasis on dogma and more on social values. It has tried to reconcile its doctrine with scientific knowledge.
As Barnes has pointed out religion adapted to our changed conditions of life is worth preserving and it must seek to organise. The masses and guide their activities for the benefit of the society rather than for the purpose of pleasing the God.
Secularism as an ideology has emerged from the dialectic of modern science and Protestantism, not from simple repudiation of religion and the rise of rationalism. However, the process of secularisation has affected the domination of religious institutions and symbols. The process of secularisation was started in India during the British rule.
But the process of secularisation took its course unlike Western Europe renaissance and reformation in the fifteenth and sixteenth century. The process was very slow. However, this worldly outlook, rationality and secular education gradually affected various aspects of religion in India. Various laws of social reformation, modern education, transport and communication contributed towards decline in religiosity among the Hindus. No doubt we are moving from religiosity to secular way of life.
But evidences show that religious beliefs have not declined in West as well as in our society. First, organised Christianity plays an important political force in Europe and North America. Second, the vitality of Zionism, militant Islam Islamic fundamentalism , radical Catholicism in Latin America and Sikhism, fundamentalism and communalism in India suggest that no necessary connection exists between modernisation and secularisation.
All these criticisms are formidable indeed. But it should be noted that the diversity of religious sects and cults in modern societies demonstrates that religion has become an individual matter and not a dominant feature of social life.
It can also be argued that, while religion may play a part in ideological struggles against colonialism as in Iran , in the long run modernisation of society brings about secularisation. The history of the development of religion shows that as mankind moves from small isolated villages towards large, complex, urban, industrial society; the influence of religion on man and his life changes.
In the earlier phases of religion the primary needs of mankind were very much influenced by it. As religious explanation of the universe is gradually substituted by rational scientific explanations and various group activities politics, education, art and music have been increasingly transferred from ecclesiastic to civil and other non-religious agencies, the conception of God as power over man and his society loses its importance.
This movement is sometimes referred to as secularization. Secularism as an ideology has emerged from the dialectic of modern science and Protestantism, not from a simple repudiation of religion and the rise of rationalism.
Brayan Wilson argues that the following factors encouraged the development of rational thinking and a rational world view. Firstly, ascetic Protestantism, which created an ethic which was pragmatic, rational controlled and anti-emotional. Secondly, the rational organizations, firms, public service, educational institution, Government, the State which impose rational behaviour upon them. Thirdly, the greater knowledge of social and physical world which results from the development of physical, biological and social sciences.
He says that this knowledge is based on reason rather than faith. He claims that science not only explained many facts of life and the material environment in a way more satisfactory than religion , but it also provided confirmation of its explanation in practical results.
Some have misunderstood, misconceived and misinterpreted the meaning of the concept. Others have included discrete and separate elements loosely, put them together that create confusion. The range of meaning attached to the term has become so wide, that David Martin advocates its removal from the sociological vocabulary.
There are two meanings of the word current in modern and modernizing India and even in the whole of this subcontinent.
One of the two meanings is found by consulting any standard dictionary. But there is the difficulty in finding the other, for it is non-standard, local meaning which, many like to believe, is typically and distinctively Indian or South Asian.
The first meaning becomes clear when people talk of secular trends in history or economics, or when they speak of secularizing the State. The word secular has been used in this sense, at least in the English-speaking West, for more than three hundred years. This secularism chalks out an area in public life where religion is not admitted. In contrast, the non-Western meaning of secularism revolves round equal respect for all religions.
In the Indian context the word has very different meaning from its standard use in the English language.
What Is Religion Essay Words | 4 Pages. Religion is a hard concept to comprehend. It is showing us a different side to look at our life. Instead of having hard facts that can be physically proven, religion shows us to take a leap of faith and believe the impossible.
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Meaning of Religion: Religion is concerned with the shared beliefs and practices of human beings. It is the human response to those elements in the life and environment of mankind which are beyond their ordinary comprehension. Religion is pre-eminently social and is found in nearly all societies. 9. What Is Religion Essay Religion Essay - Words. The Nature and Experience of Religion Part 3. Write an essay on one of the following topics: 2) Write an essay explaining how our understanding of Buddhism and African traditional religions is affected by the Western Christian bias in .
Religion provides motivation for people to do more good in the world. The belief in a higher power has led many people to beat their addictions. Throughout history, religion has marked moral advances in the world. Religion or the church, provide a solid base for drawing people . Essay Questions: 1. What is a religion? You’ve read our textbook author’s definition; use that definition as a starting point to go further. The word “religion” is such a broad word that to this day there is no one definition that can satisfy all religions. For the time being, it .