World Religions and Their Components

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Streng suggests that the definition of religion involves the interpretation of various components including the personal, subjective element, the specific cultural forms and the expression of an ultimate, supreme or comprehensive reality (Streng 9).

According to Streng, the expression of an ultimate dimension of existence forms a significant part in the transformation process of an individual’s personal and social experience of religion.

Streng defines the ultimate dimension as that sense of living that brings human self-awareness to life, and fosters growth beyond previous constraints.

He further states that the ultimate dimensions helps in recognition of religious adherents as practical means of transforming life from unreality to reality, which gives meaning to one’s existence (Streng 3).

Streng suggests that ultimate reality is the opposing force to the pervading troubles and destructive forces of common existence, which helps individuals to reach beyond themselves.

He defines ultimate reality as the channel towards an ultimate transformation that fosters both personal and social expression in order to become free of life’s troubles (Streng 3).

The concept of an ultimate dimension helps in the distinction of a religious expression from a nonreligious expression and cultural expression. This is evident in an individual’s response, in that a religious person would find a way to relate any situation to the most insightful meaning of one’s existence.

This brings out the element of expressing an ultimate truth, whereby the ultimate reality can be manifested in words, reflections and symbolic images. Consequently, ultimate reality exists prior to any form of sensitivity or ultimate dimension, which allows one to respond in a manner that is true to their character.

Streng (7) suggests that this is what a religious life entails, and commitment to that value is the source of contentment and the fullest possible expression of reality.

According to Streng, there are few people who integrate the ultimate truth into their way of life and use it to set an example for future generations. However, he notes that there are few leaders who acknowledge religious reality in Christianity, Buddhism and Confucianism.

Streng suggests that Christian leaders enhance the revelation of self-conscious religion, though the religious people fail to identify their religion with the notions of ultimate reality conveyed to them by their leaders.

He suggests that religion involves not only an understanding of the forms of religious expression, but also the intentions of those forms, which is to focus beyond themselves.

For instance, “the religious intention of a Christian participating in the Eucharist is to allow the symbolic infusion of the spiritual body of Christ, a sacred reality, into one’s life” (Streng 4).

Therefore, this participation neither reflects the involvement of an individual into a group of like-minded individuals, nor does it reinforce social values, as the primary goal, though it enhances them.

In conclusion, Streng (8) suggests that the ultimate truth or the religious truth can be obtained by being conscious of the question.

He further suggests that the ultimate concept can be explained by evaluating things based on the conditions provided, based on the elements of time and setting.

Streng (8) suggests that there are questions that seek to make sense of an individual’s existence in order to help in the identification of the right actions. They also help to explain the concept of ultimate reality as the ideal solution to any situation, which defines the ultimate dimension of a religious expression (Streng 9).

Works Cited

Streng, Fredrick. The Nature and Study of Religion. Belmont, California: Wadsworth Publishing Company, 1990. Print.

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