“Everybody knows what religion is, and so, we do not need to define it.” Essay

The study of organized faith may be as old as clementkindkind itself according to atomic number 53 author. Defining organized worship is difficult as there atomic number 18 umpteen definitions as there argon galore(postnominal) authors. The word piety is the most difficult to define because of the lack of a univers bothy accepted definition. Specifically the root meaning of the word worship can be traced to Latin. Relegargon or faith means to bind oneself, emanating from the Latin religio, which is translated to re-read emphasising tradition passing from generation to generation. Douglas Davies says some confuse simply draw organized religion as a belief in spiritual worlds. (10).In the book The World Religion there is a suggestion of approaches for tackling the interrogate of religion such as viewing it anthropologically, sociologically, through history, in a scholarly way, theologically and by reductionism. In this paper I give try and assess the definition of relig ion from aforementioned views and identify the problems of delimitate religion.James Cox states that in their introductory textbook on religion the American scholars residence hall, Pilgrim and Cavanagh identify four characteristic problems with traditional definitions of religion these are vagueness, shrinkness, compartmentasation and prejudice (9). The authors argue that vagueness means there are so many definitions that they do non distinguish the matter of religion from other field of study. Tilichs defines religion as ultimate concern or a simple idea of religion meaning living a serious life (9).Living a good life is subjective to an soul since the concerns and values we have are influenced by culture and the community that we brave out in. The definition of religion may also be viewed as narrow by means of compensating for the vagueness. In most cases the study of religion is fixated on a certain field or line of thought. Hall, Pilgrim and Cavanagh use doubting Thomas Aquinas claim that religion de nones a relationship with a God, thereby excluding non-atheistic or polytheistic forms of religion (Cox 9). Most definitions are narrowed tidy sum to religious beliefs such as Christianity among other world religions. In restricting down the definition of religion it spread outsother religions such as African Traditional Religions.Due to the fact that African religions lack most characteristics need of World religions they are excluded from being religion. Atheism is a growing phenomena in the world that does not believe in a God, which I odor have its own belief placement. Many definitions focus as well narrowly on altogether a few aspects of religion they tend to exclude those religions that do not fit well. It is apparent that religion can be seen as a theological, philosophical, anthropological, sociological, and psychological phenomenon of human kind.To limit religion to only one of these categories is to miss its multifaceted nature and lo se out on the complete definition. The like authors by way of compartmentalisation explain religion in basis of honest one single, special aspect of human life. This compartmentalisation reduces religion to one part of human life and ignores its relevance to the totality of human existence. They also argue against Schleiermachers definition of religion as a feeling of absolute dependence which might reduce religion to a mere psychological condition, (Cox 9).By compartmentalisation you are taking the part of the whole to be the whole, thereby reducing religion to one aspect of human existence ignoring the totality of existence. Religion is not just a feeling but encompasses the totality of existence in a human being his beliefs, culture and language. Religious or religion is not static but dynamic from one generation to another and they are ever developing in accordance with time and nature. Religion is not only a compartment in life of a human being but a totality, a large elep hant it is huge and complex.Most definitions of religion may be viewed as prejudice because they are appraising(prenominal) in process which cannot present an objective picture of what religion actually is. The same scholars argue giving the illustration of Karl Max that religion is the opium of the people which is understandably biased (Cox 9). A scholar by the name of Barnhart criticizes traditional definitions of religion identifying in them five issues in prejudice belief in supernatural, evaluative definitions, diluted definitions, expanded definitions and true religion. In his argument, Barnhart denies that religions must not bear out a belief in God or supernatural beings to throw away as religions. He believes that such definitions restrict the subject matter of religion and thus are too exclusive, (Cox 9).In the same argument he concurs with Hall and company call on narrowness of definition of religion.In the same view disagrees with E.B Tylor religion consists of belief s in spiritual beings as too narrow. In asserting that religion definitions are evaluative in nature, Barnhart concurs with Hall that these definitions are prejudiced. He argues against Marx and Freud saying the ultimate concern is itself an evaluative creation imposed on religion from the perspective of Western philosophy.Citing Clarkes avouchment that religion is the life of God in the soul of man tells us nothing about either God or the soul thereby diluting the definition and affirming other scholars view that religions definition is vagueness. assortment of the definition of religion can also be likened to what Barnhart calls expanded definitions. He argues against Russell who tries to expand the definition of religion so far as to crystallize it seem an effort to seek comfort in a affright world. The argument follows that by trying to define religion as a way of expanding a list of what comprises religion to accommodate one compartment of human existence it has an opposit e effect of diluting the definition rather than searching for consolation, (Cox 10). in conclusion Barnhart finds a problem in defining all religions in borders of one religion which by definition claims itself to be true. He gives the example of Religion is belief in Jesus or there is no God but Allah and Muhammad is his prophet. This clearly categorises the definition of religion are subjective (Cox 10). The example also clearly shows how exclusive some definitions of religion are and proves the earlier mentioned problem of prejudice against one belief system or being traditionally fixated on belief systems of faith. The problem of battalion according to Roger Schmidt religion is difficult to define because it is a collective term applied to a wide range of phenomena. The phenomena include beliefs and practices that all religions have in common.Closely related to plurality is the problem of culture as religion and culture are closely linked. Religion is a electric shaver of cult ure, which is a result of religion being found in a certain contextual culture, therefore, difficult to define religion in all cultures. Religion itself is dynamic the Buddhism of a hundred years ago is not the same today. This shows that religion is not static but dynamic.