We need not however criticise this theory more fully as it has long since been rejected as inadequate by all competent authorities. We must inquire whether the results of sensuous perception are not rather supplemented by those of inward perception than irreconcilably opposed to it. Our science is psychological and its task is merely to search for the origin of religion in man's spiritual life. Why? 1. Or to take a more germane illustration does it not amount to putting the wholesome creations of an imagination inspired by religious sentiment on a level with the distorted phantoms that haunt the brain of a fever-stricken patient or a madman? I am not pleading on behalf of the truth of religion and its right to exist. The following four elements of religion may provide a useful introduction. We cannot enter upon a complete history of this question. Religion and mythology differ in scope but have overlapping aspects. Learn. The objective of this packet is to provide educators with details on the nine elements of digital citizenship. It therefore still requires to be explained how he comes to put himself into relation with these beings to suppose that he is somehow akin to them and even to ascribe to them mental and moral qualities which have no connection with their functions as powers of nature. They will perhaps try to brave it out. Test. A new field is thus opened up a field of investigation too little cultivated but one which promises a rich harvest. There is some difference of opinion as to the precise meaning of the terms conscience and unconditional sense of duty. This hypothesis places me rather in a dilemma as I can neither accept nor reject it. Religion must therefore surely be something more than a mere confusion of subject and object. It is thus written (Psalm 33:15), "He has moulded every heart together, He understands what each one does.” 11. According to this view it was the dictates of conscience that alike prompted the worshippers of Moloch (properly Melek or Malik) to make their children pass through the fire in the Valley of Gehinnom and impelled the prophets to inveigh against the practice in the name of Yahve; the martyrs whom neither threats nor torture nor death could induce to renounce their faith and their persecutors who threw them to the lions or burned them at the stake acted alike from conscientious motives; Creon who refused to bury the body of Polynices as being that of a traitor and Antigone who disregarded the royal command in order to obey the behests of the gods were equally conscientious. What is this responsiveness in the case of religion? 3. For although we possess no historical record of the oldest forms of religion either in written documents or in trustworthy traditions yet historical science which requires to invoke divination and intuition to create a distinct picture of the past even when such records exist can also with their aid give us an approximate idea of these forms as they existed in prehistoric times. The phrase “perception of the Infinite” seems moreover to be a contradiction in terms unless inward perception is meant a perception of the Infinite within us. The first element of religion is the belief that divine beings and/or forces hold relevance to the meaning and practice of politics today and throughout history. Fear and hope—for he knows his dependence on the powers of nature—impel him to propitiate these powers as if they were human princes and potentates whose favour may be gained by entreaties and gifts. Match. There will still remain the ceaseless search for a highest and at the same time final cause. And the right of religion is a right of the emotions. Whatever therefore he cannot explain on natural grounds (which at first means almost everything) the unsophisticated observer ascribes to invisible intangible supernatural or at least to superhuman causes which he necessarily conceives as thinking feeling and willing beings and which thus become his gods. Ritual is an everyday practice that resembles symbolic meaning in different religions. In Memoriam: John D. Barrow. Most religions are equally concerned And we should do well to consider carefully whether actions which are apparently prompted by conviction or conscientious motives do not in reality emanate from a disordered brain or from a mind actuated by the lower passions. Elements of the Science of Religion, Part II: Ontological. However, many see this definition as too broad, since there are many collective interests that most do not consider religious. This result is only reached when that instinct is also applied to moral phenomena. But if we assume for a moment that it fairly represents the way in which the earliest form of religion originated it accounts after all for nothing but the form; it accounts for nothing but those childish notions which result from lack of scientific knowledge and from general ignorance—for religion itself it cannot account. Religion, human beings’ relation to that which they regard as holy, sacred, absolute, spiritual, divine, or worthy of especial reverence. This power he finds in the beneficent powers of nature to which he owes his subsistence and salvation and which he therefore personifies and worships. Nor do we get any help from the “unconditional sense of dependence” in which Schleiermacher seeks for the source of religion. The more uncomfortable they feel inwardly the more loudly perhaps they will boast. The history of particular religions can be analysed using the aspects. In the Romanic languages “conscience” generally has more meanings than one. For to this instinct alone we must attribute the hypothesis that men regard the desires of their heart transformed into persons by their inventive imagination as the causes of the powers they see at work in nature. Not however that this explains nothing for it certainly explains one of the elements of religion; but it does not account for religion as a whole. For it has met with the approval of some of the greatest thinkers of modern times and of men of entirely different schools. Man assumes it he postulates it he cannot help thinking that infinity lies on the farther side of the boundary of his perception but he cannot actually see it. Whether I call that voice conscience or an unconditional sense of duty or a categorical imperative it testifies of a power above me which acts and rules within me.” This power then is the God whom he obeys serves and adores. Why is man discontented with his condition and surroundings? It seems to me very much like a sophism on the part of that distinguished writer to say that man on the brink of the Finite perceivable by him perceives the Infinite. That is our question. Whatever therefore be our conception of the earliest form of religion the anti-religious hypothesis—even were it unalloyed with the ulterior object of branding religion itself as a fruit of ignorance—cannot help us to find religion's actual source. What makes us similar and what makes us different: Culture. Write. Terms in this set (9) Food. And so too there are childlike peoples. Some of these are wide as the poles apart others present slight variations only. The question is Whence does it spring not in one instance but in all or what is its source in man's spiritual life? Unless the stimulus finds something responsive within the man himself it yields no fruit. This means that consecration is lived according to specific provisions which manifest and deepen a distinctive identity. If religion cannot be the product of reasoning we may perhaps try to find its origin in sentiment. We leave the rest to Apologetics and Dogmatics and on the theoretical side to Metaphysics or that general philosophy which seeks to fathom the deepest foundation of all things. COMMUNITY: The belief system is shared, and its ideals are practiced by a group. It relates to the beginnings of religious development and we might justifiably now pass it over in silence. Spell. It is man's original unconscious innate sense of infinity that gives rise to his first stammering utterances of that sense and to all his beautiful dreams of the past and the future. 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