Creating A Fictional Religion? The 111 Latest Answer

While the word religion is difficult to define, a standard model of religion used in religious studies courses defines it as a

[…] Symbolic system that establishes powerful, pervasive, and enduring moods and motivations in human beings by articulating notions of a general order of existence and clothing those notions with such an aura of facticity that the moods and motivations appear uniquely realistic.[1]

Many religions have narratives, symbols, traditions, and sacred stories designed to give meaning to life or to explain the origin of life or the universe. They tend to derive morals, ethics, religious laws, or a preferred lifestyle from their conceptions of the cosmos and human nature. According to some estimates, there are approximately 4,200 religions, churches, denominations, religious bodies, belief groups, tribes, cultures, movements, ultimate causes that will be countless at some point in the future.[2]

The word religion is sometimes used interchangeably with the words “belief” or “belief system,” but religion differs from private belief in that it has a public aspect. Most religions have organized behaviors, including clerical hierarchies, a definition of what constitutes affiliation or membership, lay assemblies, regular meetings or services for the purpose of worshiping a deity or for prayer, sacred sites (either natural or architectural), or religious texts. Certain religions also have sacred language that is often used in liturgical services. The practice of a religion may also include sermons, commemorations of the activities of a god or gods, sacrifices, festivals, feasts, trance, rituals, liturgies, ceremonies, worship, initiations, funerals, marriages, meditation, invocation, mediumship, music, art, dance, public service, or other aspects of human culture. Religious beliefs have also been used to explain parapsychological phenomena such as out-of-body experiences, near-death experiences, and reincarnation, as well as many other paranormal and supernatural experiences.[3][4]

Some academics studying the subject have grouped religions into three broad categories: world religions, a term referring to transcultural, international beliefs; Indigenous religions, which refers to smaller, culture-specific or country-specific religious groups; and new religious movements, referring to recently developed beliefs.[5] A modern academic theory of religion, social constructionism, holds that religion is a modern concept that suggests that all spiritual practices and worship follow a model similar to the Abrahamic religions, as a system of orientation that helps interpret reality and to define human beings,[6] and therefore believes that religion as a concept has been inappropriately applied to non-Western cultures which are not based on such systems or where these systems are a much simpler construct.

Eastern religions[ edit ]

East Asian religions[edit]

Religions originating in East Asia, also known as Taoist religions; namely Taoism, Confucianism, Shenism, Muism and Shintoism, and religions and traditions related to and derived from them.

Confucianism[ edit ]

Shinto[ edit ]

Taoism[ edit ]

Other [edit]

Chinese religions[edit]

Chinese philosophy schools[edit]

Japanese religions[edit]

Korean religions[edit]

Mongolian religions[edit]

Vietnamese religions[ edit ]

Dharmic religions[ edit ]

The four major religions that originated in the Indian subcontinent; namely, Hinduism, Jainism, Sikhism and Buddhism and religions and traditions related to and descended from them.

Buddhism[ edit ]

Hinduism [edit]

Sant Mat[11]

Hindu philosophical schools

yoga

New Hindu Movements[edit]

Jainism[ edit ]

Sikhism[ edit ]

mainstream

sects

Middle Eastern Religions[edit]

religions originating in the Middle East; namely Zoroastrianism, Judaism, Christianity and Islam and religions and traditions related to and descended from them.

Abrahamic religions[edit]

Baháʼí Faith [ edit ]

Christianity [edit]

Eastern Christianity[ edit ]

Western Christianity[ edit ]

Other [edit]

Certain Christian groups are difficult to classify as “Eastern” or “Western”. Many Gnostic groups were closely related to early Christianity, for example Valentinism. Irenaeus polemicized against them from the standpoint of the then unified Catholic Church.[16]

Druze[edit]

Islam [edit]

Khawarij[edit]

Shia Islam[edit]

Sufism[ edit ]

Sunni Islam[ edit ]

Other [edit]

Judaism [edit]

Kabbalah [ edit ]

Non-Rabbinic Judaism[ edit ]

Rabbinic Judaism[ edit ]

Other [edit]

Historical Judaism[ edit ]

Mandaeism[ edit ]

Iranian religions[edit]

Yazdanism[ edit ]

Zoroastrianism[ edit ]

Indigenous (ethnic, folk) religions[ edit ]

Religions composed of the traditional customs and beliefs of specific ethnic groups that have been refined and expanded over thousands of years and often lack a formal doctrine.

Note: Some followers do not consider their ways a “religion” and prefer other cultural terms.

african [ edit ]

Traditional Africa[ edit ]

Diasporic African[ edit ]

Altaic[ edit ]

American [edit]

Austroasiatic[ edit ]

Austronesian [ edit ]

Tai and Miao[ edit ]

Uralic[ edit ]

Other Indigenous[ edit ]

New religious movements[edit]

Religions that cannot be classified as either world religions or traditional folk religions and are usually of recent origin.

Cargo cults [ edit ]

New ethnic religions[edit]

Black [edit]

Rastafarian[ edit ]

Black Hebrew Israelites[ edit ]

White [edit]

native american [edit]

New religions derived from Hindus[ edit ]

Sikh-derived new religions[ edit ]

Christian new religions[edit]

Japanese new religions[edit]

Modern Paganism[ edit ]

Ethnic neo-paganism[ edit ]

Syncretistic neo-paganism[ edit ]

Entheogenic religions[edit]

New Age Movement[ edit ]

New thought[edit]

Parody religions and fictional religions[edit]

Posttheistic and naturalistic religions[edit]

UFO religions[ edit ]

Western esotericism[ edit ]

Other new[edit]

Historical religions[ edit ]

Bronze Age[ edit ]

Classical Antiquity[ edit ]

Other historical [ edit ]

Other categorizations [ edit ]

By demographics[ edit ]

By Territory[ edit ]

See also[edit]

References[edit]

Worldbuilding Religion: The Value of Religion in Imagination

Worldbuilding religion is complicated. But if you want to create a realistic world, religion must be a primary focus. Every society has ever had a religion.

World-building religious themes

Create your religion branches of religion world build religion in your story rules for your god(s) world build religion and your character

1 – Create your religion

Most religions have something in common, they tend to answer three basic questions of human existence (see below). But that doesn’t mean your religion has to answer some or all of them.

How did the world come about? Why are we here? what happens when we die

Photo by Jim Pave on Unsplash

How most religions answer these questions

Most real world religions generally answer these questions in the same way. God created the world for us. We are here to grow and experience God’s creation. When we die, we come into God’s kingdom. Or reincarnation.

Mythologies are a little different. The gods created the world for themselves. We are here because we are children/creations of God. We live to serve/praise them. When we die, we come into God’s kingdom.

But as I said earlier, your religion does not need to focus on these issues. For example, the many-faced god from George R.R. Martin’s “A Song of Ice and Fire” is a deity worshiped by assassins. Her main belief is that death is a merciful ending to life’s suffering. This religion does not deal with the fundamental issues and is a religion nonetheless.

How many gods? how are you

Here are a few notions of religion that you can use for your world-building religion.

Polytheism – There are many gods. Greek and Norse religions

– There is . Monotheism – There is only one God. Judaism, Christianity, Islam

– There is . Anthropomorphism – The gods have a human-like character. Greek, Norse and Old Testament

– The in character.

2 – branches of religion

Image from Wikipedia.org

In this step you need to ask yourself if all followers of this religion share the same beliefs. Disagreements can result from different interpretations of sacred texts, denial of prophets, or different groups emphasizing different values ​​of the same religion.

World building religion in this way can become a big conspiracy by emphasizing different values ​​of your religion. If your religion is polytheistic (many gods), some gods may become more important than others. And the values ​​of the more important God will affect everything in this society. For example, who is in power politically, economically and socially, as well as their societal values, traditions and practices.

This can be seen in Norse mythology. There were many gods with different values ​​and among them were Odin (god of wisdom, healing, war, death and magic), Thor (god of thunder) and Loki (the trickster god). Each Norse god represented different values ​​and some groups worshiped certain gods over others, creating a difference in their cultural values.

What makes society choose its god?

What does society emphasize or value? wisdom, courage, education, power, etc.

A particular god may be worshiped more than others for economic, political, or geographic reasons. What kind of environment do they live in? What challenges are they facing? Society will worship a god who can support them in this environment.

For example, ancient Egypt lived in a very arid and arid area, so they worshiped Hapi, the god responsible for the flooding of the Nile. Hapi ensured a good harvest and gave them plenty of water and food for the whole year.

How many branches should there be?

There are three factors that determine the number of different branches in a religion.

Area Small area = Fewer branches Number of followers Few followers = Fewer branches Age The younger the religion, the fewer branches it will have.

3- Worldbuilding religion in your story

Your world-forming religion needs to connect with every other aspect of your society. Do you think about how politics affects the economy, how the economy affects the military, or how religion affects culture? And showing this in your story helps readers understand the integration of this religion into your society.

Photo by Artem Beliaikin on Unsplash

religion in culture

No info dump! The best way to show religion is to show how that religion affects a character’s daily life. The reader should see religion through the language, behavior, and rituals (like prayers/sacrifices/etc.) of the characters. Create the ideas and beliefs of religion through action rather than explicit utterance.

Also think about why a person would follow that religion or why they are loyal to that god(s). Do you have to give something? Why should they do it? What do you win? For example, must they give up sinning to gain eternal access to heaven? Or maybe they need to make a sacrifice to God to show their loyalty or ask for forgiveness. Perhaps God requires a blood sacrifice to give them victory in a war.

Think of both the individual and society as a whole. What are they sacrificing and what are they gaining? Also, is it really worth it? Which brings us to the fun part.

Religion in Magic

Usually in fantasy stories, magic is associated with religion. And if your religion is polytheistic (many gods), powers are usually divided among the gods. The magical system you choose would be related to that religion. How do humans have magical powers? Are they descendants of certain gods? Or do they derive their powers only from the worship of a particular god?

And how does this magic work? Does the person who receives the power of God also receive the weaknesses of God? Does God limit their power? And do they have to negotiate with their god? Does greater sacrifice lead to greater power?

Photo from stackexchange.com

religion in politics

Religion is often tied to a monarchical government or a government with one person holding all power, such as the B. a king or a queen. The royal family justifies this power with the claim to have a divine right to rule. In other words, the king or queen affirms their political authority by claiming that their gods will.

But political authority and religion can also come into conflict. However, this mainly happens in a monotheistic (one god) society, as monotheistic religions tend to centralize power, such as B. Catholicism. An example of this conflict is when the papacy and the Holy Roman Emperor competed for authority in Europe.

religion in business

In monotheism (One God) we tend to focus religion on the poor and promote humility for all, rich as well as poor. A good example of this is Christianity.

In polytheism (many gods) we see different factions playing different roles in society. If their main god is warlike, this faction could become the warriors and protectors of society. Likewise, if the main god is maternal, the devotees can care for the sick and abandoned. But the point is that each faction will take on roles in society and business that explore each god’s values ​​and beliefs.

4 – Rules for your god(s)

Image from Britannica.com

In religion world building, focus on rules for your gods, e.g. B. what limits their power. In monotheism (One God) it’s usually straight forward, God is ultimate. He is everything, He is everywhere and He is infinite (immortal). But he doesn’t have to, you can make rules for him.

In polytheism (many gods), the gods live according to certain rules. And there are many questions you should ask and answer about these rules. Such as…

are they immortal How can they be killed?

Can they physically interact with humans?

Do they need to be worshiped?

As they have more followers, do they become more powerful?

When they are no longer worshiped, do they die?

Are God’s values ​​determined by God, or does God change His values ​​to suit His followers?

What is the structure of your god?

As you answer the next few questions, remember not to rely on them as rules. Shuffle the questions or connect these ideas to create your own primordial gods. And don’t try to create a god just like Zeus or Poseidon. Even if you change them up a bit, they can still seem unoriginal. So use these questions as guidelines and expand your religion.

Are your gods siblings? do they have families

Are your gods morally superior or do they fight with human-like desires like lust, gluttony, etc.?

Are they the ultimate god or is there a god above them?

Do these gods have equal strength and importance (necessary for balance on earth) or do they compete for supremacy?

Is it deities that are superior and different from humans, or are they other worldly spirits performing a duty on earth (protecting a forest, tending a river/lake, etc.)?

5 – Worldbuilding religion and your character

Image from Imgur.com

Religion is usually an important factor in a character’s morale. And morale determines how a character would behave in certain situations. Maybe their religion doesn’t allow people to use magic to kill people. Or maybe their religion requires a mandatory religious practice (like attending a mass).

This can also help you create tension in your storyline by forcing characters into situations that challenge their morality. The end result leads to character growth by leading them to change what they think is important. Or they become determined and forced to follow their religious morality.

Kenneth Dibble, the Charity Commission’s senior legal adviser, said: “The law on what is and is not a charity is constantly evolving and, as in this case, may be influenced by decisions in other areas. Our role is critical in interpreting and explaining the extent of what the law considers nonprofit.”

summary

The dialectic of confrontation between forms of belief and disbelief raises questions about the clearest delineation or characterization of atheism, agnosticism, and theism. It is necessary not only to examine the justification for atheism, but also to consider carefully what is the most appropriate definition of atheism. This article begins with some widely accepted but still in various respects incorrect or misleading definitions of atheism, and then moves on to more appropriate formulations that better capture the full range of atheistic thought and more clearly separate disbelief from belief and atheism from agnosticism. In the course of this demarcation, the section also deals with central arguments for and against atheism.

However, atheism casts a broader net and rejects all belief in “spiritual beings,” and to the extent that belief in spiritual beings is determinative of what it means for a system to be religious, atheism rejects the religion off. Atheism, then, is not just a rejection of the central concepts of Judaism, Christianity, and Islam; it is also a rejection of the religious beliefs of such African religions as the Dinka and the Nuer, the anthropomorphic gods of classical Greece and Rome, and the transcendental notions of Hinduism and Buddhism. In general, atheism is a denial of God or gods, and if religion is defined as belief in spiritual beings, then atheism is a rejection of any religious belief.

A central, common core of Judaism, Christianity and Islam is the affirmation of the reality of the one and only one God. Adherents of these beliefs believe that there is one God who created the universe from nothing and who has absolute sovereignty over all of his creation; including, of course, those who are not only totally dependent upon that creative power, but are also sinful, and who, believers must believe, can give their lives proper meaning only by accepting unquestioningly God’s ordinances for them. The varieties of atheism are numerous, but all atheists reject such a belief.

atheism and theism

To say that atheism is the denial of God or gods and the opposite of theism, a belief system that affirms the reality of God and seeks to demonstrate his existence, is inadequate in many ways. First, not all theologians who see themselves as defenders of Christianity or Judaism or Islam see themselves as defenders of theism. The influential 20th-century Protestant theologian Paul Tillich, for example, regards the God of theism as an idol and refuses to understand God as a being, even a supreme being, below beings, or as an infinite being above finite beings. For him, God is “being itself”, the ground of being and of meaning. The details of Tillich’s view are somewhat idiosyncratic, as well as obscure and problematic, but they were influential; and his rejection of theism while retaining belief in God is not eccentric in contemporary theology, although it may well offend the ordinary believer.

Second, and more importantly, it is not that all theists are attempting to demonstrate or even rationalize in some way the existence of God. Many theists consider such a demonstration impossible, and fideistic believers (e.g. Johann Hamann and Søren Kierkegaard) consider such a demonstration, even if it were possible, to be undesirable because they believed it would undermine faith. If it were proved or known with certainty that God exists, people would not be able to humbly accept Him as their sovereign Lord, with all the risks that entails. There are theologians who have argued that for true faith to be possible, God must necessarily be a hidden God, the mysterious ultimate reality whose existence and authority must be accepted simply by faith. This fideistic view has, of course, not gone unchallenged within the major faiths, but it is of sufficient importance to render the above characterization of atheism inadequate.

Finally, and most importantly, not all denials of God are denials of His existence. Believers sometimes deny God even though they have absolutely no doubt that God exists. They either willfully reject what they believe to be His authority by not acting in accordance with what they believe to be His will, or they simply live their lives as if God did not exist. In this important way they deny Him. Such deniers are not atheists (unless we misleadingly call them “practical atheists”). They’re not even agnostics. They don’t question that God exists; they deny him in other ways. An atheist denies the existence of God. As is often said, atheists believe that it is false that God exists, or that God’s existence is a speculative hypothesis of extremely low probability.

However, it remains the case that such a characterization of atheism falls short in other respects. For one, it’s too tight. There are atheists who believe that the conception of God himself, at least in developed and less anthropomorphic forms of Jewish Christianity and Islam, is so incoherent that certain central religious claims such as “God is my creator to whom everything is owed” are no genuine truth claims; i.e. the assertions could be neither true nor false. Believers hold such religious statements to be true, some atheists believe them to be false, and there are agnostics who cannot decide whether to believe them to be true or false. (Agnostics believe the statements are one or the other, but believe it is not possible to ascertain which.) But all three are wrong, some atheists argue, for such putative truth claims are not sufficiently intelligible to make genuine truth claims are either true or false. In reality there is nothing to believe or disbelieve in them, although for the believer there is the powerful and humanly comforting illusion that there is. Such atheism, which for some conceptions of God is rooted in considerations of intelligibility and what is meaningful to say, it must be added, has been strongly opposed by some pragmatists and logical empiricists.

While the above considerations on atheism and intelligibility make the second characterization of atheism appear too narrow, it is also true that this characterization is in some ways too broad. For there are fideistic believers who clearly believe that the proposition that God exists has, objectively speaking, a very low probability weight. They believe in God not because it is likely that he exists – they think it is more likely that he does not exist – but because they believe that belief is necessary to give meaning to human life. The second characterization of atheism does not distinguish a fideist believer (a Blaise Pascal or a Soren Kierkegaard) or an agnostic (a TH Huxley or a Sir Leslie Stephen) from an atheist like Baron d’Holbach. All believe that “there is a God” and “God protects mankind,” however emotionally important they may be, are speculative hypotheses of extremely low order of probability. But this, since it does not distinguish believers from unbelievers and does not distinguish agnostics from atheists, cannot be an adequate characterization of atheism.

Blaise Pascal Blaise Pascal, engraving by Henry Hoppner Meyer, 1833. © Georgios Kollidas/Fotolia

It may be countered that the existence of God should be taken as a hypothesis in order to avoid apriorism and dogmatic atheism. There are no ontological (purely a priori) proofs or refutations of the existence of God. It is not reasonable to decide in advance that it makes no sense to say that God exists. What the atheist can reasonably claim is that there is no proof that there is a God, and against this background he may well be entitled to claim that there is no God. However, it has been argued that it is simply dogmatic for an atheist to claim that no possible evidence could ever provide a reason for believing in God. Instead, atheists should justify their disbelief by showing (if they can) how good the claim is that there is no evidence to justify belief in God. By the time atheism is justified, the atheist will have shown that there is in fact insufficient evidence to believe that God exists, but it should not be part of his job to try to show that there could be no evidence of God’s existence . If the atheist could somehow survive the death of his present body (assuming such a conversation makes sense) and step into the presence of God to his great surprise, his answer should be, “Oh! Lord, you have not given me enough evidence!” He would have been wrong and realized he was wrong in his judgment that God does not exist. Still, given the evidence available to him during his mortal life, he would not have been unjustified in believing as he did. As he has no such postmortem experiences of the presence of God (assuming he could have), as things stand now and given the evidence he actually has and can probably get, he should say it is wrong that God exists. (Anytime one legitimately claims that a statement is false, one does not have to be certain that it is false. “To know for certain” is not pleonasm.) The claim is that this tentative stance is the reasonable position for the atheist is.

An atheist who argues in this way can also make a special burden of proof argument. Given that God (if there is one) is, by definition, a very researched reality – a reality that (for there to be such a reality) must be transcendent to the world – the burden of proof is not on the atheist to provide reasons for belief to deliver that there is no reality of this magnitude. Rather, the onus is on the believer to provide some proof of the existence of God—i.e. H. that there is such a reality. Given what God must be if there is a God, the theist must present evidence of such a strange reality. He must show that there is more to the world than common experience reveals. The empirical method, and the empirical method alone, claims such an atheist, offers a reliable method of ascertaining what is actually the case. As for the theist’s assertion that, alongside various empirical facts, there are “spiritual facts” or “transcendent facts,” such as that there is a supernatural, self-existing, eternal power, the atheist can assert that such “facts” have not been shown.

New from Britannica New from Britannica Laughter produced by tickling is called Gargalesis, and apart from primates the only animal known to experience it is the rat. See all the good facts

Against what they consider to be dogmatic a priori atheists, however, such atheists will argue that the atheist should be a fallibilist and open-minded about what the future may hold. After all, there can be such transcendent facts, such metaphysical realities. It is not that such a fallibilistic atheist is really an agnostic who believes that he is not entitled to either assert that God exists or to deny that he exists and that he must reasonably renounce the belief. On the contrary, such an atheist believes that he actually has very good reasons for denying the existence of God. But he will not deny, in the second conceptualization of what it is to be an atheist, that it could also be otherwise and that he would then be entitled to believe in God, or at least no longer be entitled to claim that it is wrong that there is a god. Using reliable empirical techniques, time-tested methods of establishing facts, the fallibilistic atheist has found nothing in the universe that would justify the belief that God exists, or even make it, all things considered, the most reasonable of the various options. He therefore draws the atheistic conclusion (also considering his burden of proof argument) that God does not exist. But he does not dogmatically deny the existence of God a priori. He remains a thorough and consistent fallibilist.

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David Hartman, a Jerusalem-based rabbi and philosopher, recently sat down for an interview with CNN’s Izzy Lemberg. In the interview, Hartman wonders if religion is truly helpful to the human condition. “There’s a whole bunch of myths that religions use to make reality less overwhelming and less meaningful,” he said. Hartman argues that life is full of uncertainties, so “religion is in a way the struggle against contingency, vulnerability, precariousness… You anchor your life in a God, which in a way gives you an image, an opportunity to step out of reality …”

Hartman believes that religion is a journey into “imagination,” a journey into “another world.” However, when people encounter adversity, this fantasy quickly disintegrates. Instead, he says, religion should provide a way for people to understand life’s uncertainties.

What do you think of Hartman’s comments? What do you think is the real role that religion should play in human existence? And if religion is, as Hartman says, a journey into the imagination, how can people avoid falling into that trap?

Boy, I’ve given this subject a lot of thought over the past four years as a psychotherapist. As an ordained minister working as a full-time pastor, I believed and still believe that God helps us in times of need and peace simply because He is the truth, the way and the life. I truly believe that Christ is the Savior and the way to eternal life – and the way to daily guidance and healing from trials and adversity.

As a therapist, my thoughts have gone further. I treat many people from different religions. I don’t proselytize them – that’s not my job as a therapist. My job is to respect their beliefs, to guide them to personal healing from whatever problems they bring into my practice, and to have them come out healed, healthy, and with a quality of life that is life-giving to them and to those they encounter .

So how do I view those who serve a religion that doesn’t necessarily align with my personal beliefs? I understand that spirituality and religion are a comfort. Spirituality and religion divert attention from the immediate crisis of life to a higher power, whatever that power may be in the mind of man. And for some reason, this brings peace, perspective, and the ability to get through life’s troubles.

If I had to explain it in psychological terms, I would put it this way: Faith is a way of taking what’s in the prefrontal lobe — the lower, primitive brain that houses all our memories, emotions, and fears — and helping us to use our higher cognitive brain to put it aside and move on in life. We allow our rational thinking to trump crippling emotions so we can move on and get through the day, week, month, or life. Religion – faith – does this. It allows us to keep going when life would paralyze us. I personally believe that in my above explanation of how I view Christianity, Christ goes beyond that. Faith comforts us and lets us live on. My personal belief is that life extends into eternity through faith in Jesus Christ as our Lord and Savior.

Rev Kimberlie Zakarian

Counseling center La Vie,

pasadena

This research is consistent with that of recent In Theory columns examining how (if) prayer works. It is helpful for me to note within a religious tradition that many continue to view a spiritual path as the “opium of the masses” – an illusion, a fantasy that prevents one from experiencing true reality and therefore true happiness.

I can imagine how one might come to that conclusion by just skimming the surface of religion occasionally: surfing the channels of TV preachers, looking at titles in mall bookstores, and reading the headlines of religious scandals. A lot of money is made with supposedly religious formulas for successfully navigating through an uncertain existence. And there are supposedly religious leaders who have exploited people’s fear and vulnerability for their own benefit. I get it.

But if you do more than just scan the surface and roll your eyes, you will find deep wisdom in many traditions accumulated over millennia of human existence. And you will find that this wisdom does not focus on magic and false promises made by people in the name of God. Instead, you will find well-tested, divinely inspired approaches to becoming a person – a people – with inner spiritual strength and creativity in the face of real life challenges.

The “heroes” of the Christian faith are people like Dietrich Bonhoeffer, whose faith led him to courageously resist the distorted Christianity of National Socialism. They are the abolitionists who have lost jobs and pulpits by refusing to consent to God sanctioning slavery. They are the civil rights activists who lost lives fighting for God’s purposes for justice. These are heroes shaped by a sacred path that is in no way about escaping the imagination, but is in every way about shifting our attention from our anxious navel-gazing to the bigger picture of what God is doing to heal the world .

At best, religion shapes us in such a way that we can fully participate in this great project.

The Rev. Paige Eaves

Crescenta Valley United Methodist Church,

La Crescenta

My first reaction is to wonder how a Jewish rabbi can cling to such an atheistic philosophy. Is his own religion just a trip into the imagination? Does he believe that there is a true belief expressed toward a God that really exists? If there is no God and no objective truth about Him to trust in, then, as Israel’s apostate leaders said in Isaiah’s day, “Let us eat and drink, for tomorrow we shall die.” (Isaiah 22:13) . In her opinion, the best you can hope for in life is the maximum level of comfort for the years you have before you cease to exist.

But is this reality? Our souls cry out within us that there is more to life than this. God himself has called us to turn to him to know him and to find meaning, hope and help in real life and eternal life with him when this life is over This is the role of faith in real life.

When Moses asked God his name, he replied, “I am who I am.” (Exodus 3:14) There is one God. He is one, and He has shared with us truth in Scripture that will help us understand why He allows trials and how we can find comfort, wisdom, and strength to emerge triumphant from our trials.

Ultimately, God revealed himself in his Son, Jesus Christ, who said, “He who has seen me has seen the Father…” (John 14:9). Of those who would follow him, Jesus said, “I came that they might have life, and may it have it abound.” (John 10:10) Jesus’ resurrection from the grave confirmed and confirmed everything he taught.

The worst and most destructive fantasy retreat is the idea that there is no God, that we have no accountability but ourselves, and that we determine what is right and wrong. The first step to help and healing and understanding is to turn to God and trust in Him: “The fear of the Lord is the beginning of wisdom, and the knowledge of the holy things is understanding” (Proverbs 9:10).

Rev. Jon Barta

valley baptist church,

Burbank

I wrote each of Rabbi Hartman’s thoughts on a separate card, placed them all on the dining table, and shuffled them around until they looked something like this:

Life is full of contingency, vulnerability, precariousness. Religion at its best teaches us a graceful way of living with these insecurities. It allows us to anchor our lives in the certainty of God’s constant presence with us, even and especially in the midst of chaos.

And religion (still at its best) gives us a theological language that reframes reality and helps us understand life’s uncertainties: For all our human sin and brokenness there is redemption and mercy; contrary to all our survival instincts of fear and egoism, freedom lies in letting go and loving; Grace can dwell in the heart of our pain; and it is always possible for life to emerge from death.

This is not fantasy or another world; it is simply a choice to see God’s presence, purpose and power in the world around us for what it is.

It’s true that religion, at its worst, can quickly degenerate into all the fanciful optimism and rosy rationalization that Hartman accuses of it. Take your attention from the integrity of the religion for a second, and turn around and you’ll find it written as a Hallmark card, with a cute little Bumblebee figurine to match.

It is a constant temptation for us to make religion a false palliative solace instead of trusting that it is what it should be: the rough strength it takes to hold loose, the sanctity that flows through our hair blows as we ride the storm of life’s ambiguities.

Rev Amy Pringle

Episcopal Church of St. George,

La Canada Flintridge

When we look at religion as a deep and abiding relationship with God in Christ, it is far from fantasy. In fact, that is what establishes us in reality. Such a relationship allows us to face reality head-on, knowing that Christ is with us, wants only what is best for us (our happiness), and will never leave us. He is the source of our strength, and as Paul says, “His Spirit working in us will do infinitely more than we can ever ask or imagine.”

Religion in this sense is not a place of refuge; there is a life to live. It’s personal and communal. It focuses on Jesus, but moves throughout the body of Christ—the community we belong to—and the church in general. Through this fellowship we draw closer to Christ and to one another by encountering him in word and sacrament. Such an encounter sets the stage for us to face the everyday aspects of life in our world again.

Religion is not rose-colored glasses that somehow allow us to let the problems of the world pass us by. No, we are very much confronted with these problems and difficulties, just like everyone else. However, we are strong enough in our faith to know that these necessities of life will never defeat us, but we will always win in the end.

No, true religion is never a fantasy. It is a realistic way of living together with Christ at our side and in the midst of our faith community.

Rev Richard Albarano

Catholic Church of St. Franz Xavier,

Burbank

My freshman philosophy professor gave my first paper a 3-, citing it as a typical example of our limited understanding of the subject. I’ve successfully avoided it at serious levels since the end of this quarter.

Similarly, I leave to others the role that religion “should” play in human existence, aside from insisting that religious restrictions do not invade our laws and policies. (We could use more compassion from religion, though.)

I can speak about my belief that it is the other way around, that human conditions drive us to create and recreate religions in endless variety throughout human history. Hartman says we humans use religion to “fight against contingency, vulnerability, precariousness”; The political philosopher Karl Marx put it more simply that religion is the “heart of a heartless world.”

I agree with both here, but I disagree with Hartman’s negative characterization of the use of fantasy in human life. Within fantasy (defined as creative imagination; unreal state of mind; a whim; creative works of the above kind; a “daydream” in psychology) I include religious myths and scriptures which, like other good fiction, are often spun from kernels Fact.

When people face adversity, our hopes and dreams revealed in fantasy are a useful and common coping mechanism across cultures.

If I didn’t have high hopes that one day the 99% of US voters who aren’t filthy rich will realize their real economic interests and replace all Republicans and almost all Democrats with a Congress that actually represents them (Bernie Sanders will survive and Russ Feingold is re-elected), I certainly couldn’t stand US politics for long. To keep working for peace, we have to imagine that one day people will realize that there are only losers in war – and stop.

To quote Rodgers and Hammerstein, two great music philosophers, “You must have a dream, if you don’t have a dream, how are you going to make a dream come true?”

Roberta Medford

Atheist,

Montrose

When Hartman says that religion should provide a way for people to understand life’s uncertainties, I think he is asking the wrong thing of religion.

The truth, in my opinion, is that there is no way to understand life’s uncertainties. As I’ve told my community, being a religious person doesn’t make you bulletproof. Just because I believe doesn’t mean I’m guaranteed a safe, worry-free journey through life. Also, one believes because one believes, not because one expects to gain anything from it.

I have heard that belief in God is a gift and I believe that statement. In fact, I have a church member who doesn’t believe but wants to believe; That’s why he keeps coming to church.

What role should religion play in human existence? none.

What role should the living God play in human existence? All.

Although religion is a fantasy, as Hartman claims, then, to paraphrase St. Paul, we are the most pitiable of all men (1 Corinthians 15:19).

Rev. Clifford L. “Skip” Lindeman

Parish Church of La Canada,

La Canada Flintridge

Christians understand religion simply as a means of relating to God. You may hear someone deny that we have religion but instead have a relationship with God. That’s half true. We have a personal relationship with God, but our way of relating to Him is what everyone calls our religion.

We have a revered text (the Bible), a congregation we attend (a church), and a God we worship (the One and Only). So our religion is the totality of beliefs and behaviors associated with living for the will of our God and He is the one incarnated as Jesus Christ. We believe this religiously.

Our religion holds to basic claims, and we understand them to be based on reality. Honestly, if I thought Christianity was just some mythical system that just got me through my day, I’d dump it in a heartbeat. I don’t need religion if it doesn’t end in God, and there are many “religions” that don’t even believe in God – Buddhism for example. Buddhists define religion differently than I do, but calling Buddhism a religion to me is like calling bowling a sport. Sure, there’s competition, some walking (and drinking), but not the physical rigor usually associated with athletic involvement. The same applies to religions; Books, beliefs and behaviors, but God?

So I find it absurd to think that all religions lead to God. Certainly not when many don’t even acknowledge him. But here’s a Jewish rabbi who seems to think his culture is more important than the God to whom he owes his creation. The stuff of God seems so much make-believe to him, while the real world is made up of holocausts and meaningless disappointments.

As a Christian, I would affirm that this world is need from the beginning, but God makes it meaningful—not so that we can escape reality, but because every endurance has an enduring consequence, as a natural consequence of there actually being a God . If my religion is only fantasy, let me plunder and plunder, “eat, drink, and be merry,” for tomorrow I die and all is useless (1 Corinthians 15:31-32).

Rev Bryan Griem

Parish Church of Montrose,

Montrose

Religious Fiction Genre – Complete List of Book Genres

Religious Genre – What is the best definition of religious genre? Books in the religious fiction genre consist of stories similar to those in the inspirational genre, except that elements of religion (Christianity) are required. The religious genre has many stories dealing with prophecy, angels, demons, spiritual choices, and inspiring encouragement for forgiveness and freedom from what hinders humanity.

Now scroll down to see 25 Examples of Religious Novels.

or click here to view all fiction genres.

* * *

Genre of religious fiction – examples

Check out this list of popular examples to better understand the religious fiction genre.

1. A Steadfast Heart by Siri Mitchell

2. A Heart Most Worthy by Siri Mitchell

3. Angels and Demons by Dan Brown

4. Apollyon by Tim LaHaye

5. Armageddon: The Cosmic Battle of the Ages by Tim LaHaye

6. Assassin by Tim LaHaye

7. Desecration by Tim LaHaye

8. Drops of Gold by Sarah M. Eden

9. Abandoned Dreams by MaryLu Tyndall

10. Left Behind by Tim LaHaye

11. Nicolae by Tim LaHaye

12. Pearl in the Sand by Tessa Afshar

13. Queen of the Waves by Janice Thompson

14. She Walks in Beauty by Siri Mitchell

15. Soul Harvest by Tim LaHaye

16. Giving Up the Heart by MaryLu Tyndall

17. The Da Vinci Code by Dan Brown

18. Tim LaHaye’s apartment

19. The Mark of Tim LaHaye

20. The Red Tent by Anita Diamant

21. The Remnant by Tim LaHaye

22. The Screwtape Letters by C.S. Lewis

23. The Shack: Where Tragedy Confronts Eternity by Wm. Paul Jung

24. Tribulation Force by Tim LaHaye

25. Unrivaled by Siri Mitchell

* * *

Religious Fiction Genre – Related Book Genres

* Christian fiction

* Fiction definition

* Inspirational fiction genre

* Genre of paranormal fiction

* Genre of philosophical fiction

* Supernatural fiction genre

Now click here to see them all

fictional genres.

Texts central to the tradition of a religion

“Font” and “Fonts” redirect here. For other uses, see Script (disambiguation)

Religious texts, including Scripture, are texts that different religions consider central to their religious tradition. They differ from literature in that they are a compilation or discussion of beliefs, mythologies, ritual practices, commandments or laws, ethical conduct, spiritual aspirations, and the creation or promotion of a religious community.[1][2][3] The relative authority of religious texts evolves over time, arising from ratification, enforcement, and their use over generations. Some religious texts are accepted or categorized as canonical, others as non-canonical, and others as extra-canonical, semi-canonical, deutero-canonical, pre-canonical, or post-canonical.[4]

“Scripture” (or “Scriptures”) is a subset of religious texts considered “particularly authoritative”,[5][6] revered and “sacred Scripture”,[7] “sacred, canonical” or “supreme authority” , special status” to a religious community.[8][9] The terms “sacred text” and “religious text” are not necessarily interchangeable, as some religious texts are considered sacred because of the belief in some theistic religions, such as the Abrahamic religions, that the Text was divinely or supernaturally revealed or divinely inspired In theistic religions, such as some Indian religions, they are considered the central tenets of their eternal dharma In contrast, many religious texts are simply narratives or discussions on general themes, interpretations, practices, or important figures of the religion in question In others (Christianity), the canonical texts contain a specific text (Bible), but which, according to Eugene Nida, is “a ung clarified question”. In still others (Hinduism, Buddhism) there was “never a definitive canon”.[10][11] While the term scripture derives from the Latin scriptura, meaning “to write,” most of the sacred writings of the major world religions were originally part of their oral tradition and were “passed down from generation to generation by memorization until they were finally codified in writing,” according to the Encyclopedia Britannica.[7][12][13]

Religious texts also play a ceremonial and liturgical role, particularly in relation to sacred time, the liturgical year, divine efficacy, and subsequent sacred service; in a more general sense, its performance. [citation required]

Etymology and nomenclature[edit]

According to Peter Beal, the term scripture – derived from “scriptura” (Latin) – before the Middle Ages meant “writings [manuscripts] in general” and then became “reserved for denoting the texts of the Old and New Testaments of the Bible”.[14] Hereafter Christianity, according to the Oxford World Encyclopedia, the term “Scripture” refers to a text believed to contain the “sacred scriptures of a religion,”[15] while the Concise Oxford Dictionary of World Religions states that it is refers to a text “collected with [religious] authority and often in an accepted canon”.[16] In modern times, this equating of the written word with religious texts is specific to the English language and is not maintained in most other languages, which usually add an adjective such as “sacred” to denote religious texts.

Some religious texts are categorized as canonical, some non-canonical, and others as extra-canonical, semi-canonical, deutero-canonical, pre-canonical, or post-canonical.[4] The term “canon” derives from the Greek word “κανών”, “a cane used as a measuring instrument”. It connotes the meaning of “measure, standard, norm, rule”. In modern usage, a religious canon refers to a “catalogue of scriptures” generally accepted to “contain and conform to the rule or canon of a particular belief,” explains Juan Widow.[17] The related terms such as “non-canonical”, “extracanonical”, “deuterocanonical” and others presuppose and are derived from “canon”. These derived terms delineate a corpus of religious texts from “canonical” literature. At its root, this distinction reflects the sects and conflicts that have evolved and branched out over time, the competing “acceptance” of a common minimum over time, and the “rejection” by one of any interpretation, belief, rule or practice Group of another related society – religious group.[18] The earliest mention of the term “canon” in connection with “a collection of sacred writings” can be traced back to the 4th century AD. The early references, such as the Synod of Laodicea, mention both the terms “canonical” and “non-canonical” in connection with religious texts.[19]

History of religious texts[edit]

One of the oldest known religious texts is the Kesh Temple Hymn of ancient Sumer, [20] [21] a series of inscribed clay tablets that scholars typically date to around 2600 BC. Date. [22] Although considered a religious text by only a few scholars, the Sumerian Epic of Gilgamesh has its origins as early as 2150 BC. [23] and is considered to be one of the earliest literary works containing various mythological figures and themes of interaction with the divine.[24] The Rigveda, a scripture of Hinduism, is dated to 1500 B.C. dated. It is one of the oldest known complete religious texts that has survived into modern times.[25]

There are many possible dates for the first writings that can be linked to Talmudic and Biblical traditions, the earliest of which is found in written documentation from the 8th century B.C. [26] followed by administrative documents from temples of 5 B.C. B.C.,[27] with another common date being the 2nd century B.C. is.[27] Although the texts of the Abrahamic traditions are an important text in the history of religious texts, having been widely distributed among religious denominations and used throughout history, they are a good example of the lack of certainty regarding dates and definitions of religious texts.

The mass production and circulation of religious texts only began with the invention of the printing press in 1440,[28] before which all religious texts were handwritten copies, of which relatively limited quantities were in circulation.

See also[edit]

Mere acquaintance with the people of planet Earth and their religions immediately raises two questions: (1) Why are there so many religions? and (2) Why are religious people so immune to data pertaining to their religion? In this post, we address the first question.

Now how many religions are there? First, we should limit this question to the religions that exist today and exclude all religions that came and went (and are now lost) during the first 190,000 years of Homo sapiens. And, of course, we recognize that estimates vary. But none of the estimates are small. So now: There are dozens of major religions (varying from a few dozen to four or five dozen). By “big” I mean religions with at least half a million followers or so. These religions differ significantly from one another in doctrine, in the deities or holy beings they worship or recognize, and in the way something supernatural is perceived. (Many of us learned in school that there are five major religions: Christianity, Islam, Buddhism, Hinduism, and Judaism. This seriously understates anything like the correct number.)

However, the dozen number is not the interesting number. The interesting number is the number of sub-religions under each major religion. Often these sub-religions or sects or groups differ from each other almost as much as the major religions differ from each other. For example, some experts estimate that there are over 30,000 versions of Christianity. While all of these versions worship some version of Jesus Christ, they differ significantly beyond that. For example, some see Jesus Christ as a kind of warrior against sin; some see Christ as a God of love who cares not for sin; Still others view Jesus as a male man who has managed to lead a perfect life and is therefore to be emulated. There’s also considerable mixing and matching. All of what I call the major religions fall into at least several and often thousands of different sects or groups.

Let’s sum this up by saying that there are tens of thousands of religions on planet earth today. This number is conservative.

OK, so why are there so many religions? This is where it gets interesting.

Perhaps the most popular religious answer to this question is that we all seek our own way to God, and our own ways are different because we are different. (Although I capitalize the word “God,” it is important to this explanation that I do not mean any particular deity of any particular religion. And I don’t.) But this explanation is flatly denied by many of the world’s largest religions today (religions with the most adherents). Most Muslims, Buddhists and Christians do not subscribe to this statement. They think their religion is right and the others are not. But the crucial fact to note here is that this explanation makes the existence of tens of thousands of religions just a side effect of the fact that there are billions of religious people. In this explanation, therefore, the existence of thousands upon thousands of religions is rendered irrelevant.

A much better explanation can be deduced by taking seriously the existence of thousands upon thousands of religions. It’s not a side effect; it is the key. To take this fact seriously is to look for an explanation of religion that implies that there should be thousands upon thousands of religions. We only have to look as far as the theory of evolution. There are thousands and thousands of religions because religiosity is an evolutionary adaptation. Evolution creates many variations within the parameters of a particular type of adaptation (there is a wide variety of feathers, for example). If religions have done or are doing something positive for human well-being and psychology (even if religions cause many serious problems), religiosity will remain. But if the religious details don’t matter, the theory of evolution predicts that there will be thousands of religions. what we actually see.

Consider a pertinent analogy – language. All people speak one language – no matter how isolated. Language evolved from animal communication. All living beings communicate. But only humans use language. At least that is the current view. Note that there are and have been thousands of languages ​​on planet Earth. Why the large number of languages? The answer is that the details of the spoken language are not relevant to communication. The important thing is that the sounds have a meaning and follow a kind of grammar. These are very loose restrictions. Because the constraints on languages ​​are so loose, languages ​​vary widely in their sounds, structures, and compositional meanings. This explains the great variety of languages. The same applies to religion. Religions are like languages. Religions are an evolutionary adaptation, primarily to keep groups and tribes together. This task can be accomplished in very different ways. And that’s why there are so many religions.

First of all, what is a religious essay? The subject of religion is both thought provoking and interesting because religion has existed for as long as there have been people on the planet. Man’s mind always wanted to know the nature of miracles and imaginations that were incomprehensible to the tribes and later to society. The essay on religion can be attributed to you if you study religion itself, sociology, literature. The essay topics on philosophy of religion are very deep, so you should study philosophy as well. An essay is usually a short piece of written work that contains your opinions, generalizations, and additional background information. A good essay is coherent, well-structured, reasoned, and with a touch of analysis. It should not be too complicated as this is not a research article or a dissertation summary. With essay writing help, the professor usually assesses your ability to justify your ideas, communicate thoughts clearly, and summarize all information in a concise manner. An essay on different religions shows how you understand the topic and how you use your theoretical background thematically. Speaking on different subjects, religion and moral essays is a popular option because here you are merging two concepts into one discourse. The essay Religion in modern society is also a common theme.

The correct structure of the essay on religion

Begin with the introduction to the religion essay. Make an interesting and controversial argument to make your work more informative and propose several conflicting ideas about your thesis statement. You can also expand your first paragraph by adding background information that fits the context. Continue to support your thesis statement by providing and developing your line of argument. They must be concise, informative and relevant. It is best to choose from three to five strong and valid arguments that are applicable within religious discourse. Arrange your examples to start from the weakest to the strongest and most thought-provoking. Using this strategy will keep readers in focus and, in the end, everyone will be even more interested in the topic you are covering. The ending is the most important because sometimes some people in the audience are not keen on reading the whole work if they didn’t like the ending. Therefore, gather all your energy and knowledge as you begin to write your last section of religious essay. This is where you need to include your main points and repeat your thesis statement. Use a closing word to be more persuasive. This section is almost the same size as the introductory section.

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Keep in mind

Pick only one statement that you will discuss throughout the essay! Never spread too thin and try to cover as many points and ideas as possible. It is better for you to be more coherent and fully explore a topic/idea/approach etc. Provide arguments that have some logic. You never come up with anything from your imagination because it hasn’t been sufficiently proven. Use transition expressions to be more coherent. These, along with deixis, repetition, use of synonyms, etc., are called cohesive means. If you include different sources in your work, always evaluate them. Only use reliable sources. Wikipedia and other encyclopedias are not the best sources to prove your argument. Upon completion, proofread your essay and make sure it is free from errors such as grammar, spelling, stylistics, syntax, etc.

Possible topics for religious essays

According to Article 15 of the Indian Constitution, freedom of religion is one of the fundamental rights in India. India is a secular country and every Indian citizen has the right to peacefully practice and promote their own religion. This means that changing religion (due to self-reliance, marriage or divorce) is legal in India provided it is done in good faith and not through coercion or the use of force.

The Controller of Publications is the sole publisher of the Official Gazette of India. If they find the request/request vague, incomplete, misleading or unlawful, they are free to refuse your request. This will cause unwanted delays and you should therefore exercise due care before submitting your religion change request. You must be careful to ensure that the documents submitted are valid and in the correct order.

It would take about 15 to 20 days to prepare the religious change application. After submitting the application, it takes between 45 and 60 business days for the publication to be issued. In addition, the applicant is often required to visit the Gazette publication office to verify status. The entire process can also be done online from the comfort of your own home. The Official Journal can be downloaded from the website

Application Form – Duly signed application form with full details of old and new religion, old name, current address, contact details and reason for changing religion.

How is conversion to different religions in India? There are subtle differences between the procedures of conversion to different religions in India.

Conversion to Islam To convert to Islam one must visit a mosque in the area and take the Shahada in the presence of a Maulvi and two key witnesses. Once the shahada is consummated, the maulvi issues a deed of conversion on mosque letterhead called the shahada certificate. This document contains the date and details of the witnesses present. Once the person has received the certificate of conversion, he can start practicing Islam. The proof of conversion must be attached to the application form for publication in the government gazette.

Conversion to Christianity When one goes to church to change religion, a baptismal procedure is performed. The person would be given a new first name and a certificate of conversion issued by the church. The proof of conversion must be attached to the application form for publication in the government gazette.

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