Category: Belief

All human beings believe in some sets of values, which influence their actions and thoughts. These beliefs, though vary with individuals, are inevitable in everybodys lives. The set of beliefs followed by each person is called his belief system. Every action and thought of an individual is judged right or wrong by him, according to his belief system. For example, it is the social belief system of an individual, that influences his ideas about how to behave in public and speak to others in society. This paper deals with various topics like, how my beliefs make up a religious belief system, how I acquired it, the benefits and disadvantages of having my particular religious belief system, the role of tradition in it, the role of tradition in religion in general, and the importance of being knowledgeable about other peoples beliefs and attitudes towards religion.

In order to discuss how beliefs make up a religious belief system, it is important to know what a religious belief system is. Almost every individual follows a set of religious beliefs, which influences his decisions. This set of religious beliefs is from his religious belief system. Every set of religious beliefs form a belief system, but every belief system does not necessarily be formed from religious beliefs. Following a particular religious belief system, makes an individual decide what is right and wrong. &religious belief is an extremely powerful motivator of human behavior. (Stevens, 2002). Religious beliefs change with different religions. An action or thought that seems right to an individual may not seem right to another who follows a different set of religious beliefs, though it is found the basic beliefs of all religions are the same. The fear of God is generally seen in every religious belief system, only it is developed through different religious beliefs.

The next topic is about how I acquired my religious belief system. An individual can acquire a particular religious belief system in many ways. It can be through education, from the environment in which he grows and through parents. Schools influence childrens thoughts to a great extent. If the school follows a particular set of religious beliefs or a particular religion, there are chances that the students develop an interest in it and begin to follow those beliefs. It can be from the society in which an individual lives. Socializing and interacting with people of other religions, might influence ones religious beliefs. (Beit-Hallahmi, & Argyle, 1997, p.97).

Also, religious classes and talks can develop a certain set of beliefs that the children will tend to follow later. It can be developed from the parents too, by following their religious beliefs. As children are first introduced to the religious belief system of their parents, following them is the most common trend seen in society, though other influences are not rare. I acquired my religious belief system from my parents. I have accepted and followed their beliefs, since childhood, though I do believe in other religions and their religious values too. Listening to different religious classes and talks, and interacting with others have helped me in having a better understanding of other religious beliefs.

There are many benefits and disadvantages of having a particular religious belief system. The belief in certain religious principles helps people judge what is right and wrong based on the beliefs. Most religions believe that people who do good deeds will go to heaven after death and the ones who do sins will go to hell. The fear that this belief creates pulls most people back from doing bad deeds. Each belief system directs its followers on how to live the right way, with certain rules and restrictions. Religious beliefs also help their followers psychologically, in cases of any kind of suffering. The belief that the supreme power will bring happiness, boosts the confidence of the followers. But, there are also disadvantages when followers rely too much on their particular religious belief systems. They refuse to accept other religions and their beliefs which leads to religious fights and crimes. Another disadvantage of having too many religious beliefs is that it is not possible for people to completely follow the rules at all times. I have benefited from my religious belief system. I dont have the courage to do harm to anyone purposefully. The fear of God stops me from deviating from the right way. The disadvantages are minor compared to the benefits.

The role of tradition in my belief system is of primary importance. Traditions are part of every religion. In my religion too, there are hundreds of traditions, which are being followed blindly by every generation. Traditions are followed every day in various matters. It has so much a part of life, that many of them are no more conscious actions. It is traditional to pray in the evenings as most other religious belief systems teach. Prayer before every new endeavor is also a part of the system. The tradition includes festivals that are celebrated every year with complete sincerity. Most of the traditional dresses are worn only during festival times. These festivals are the only occasions when the whole family comes together, leaving aside everyones busy schedules and tensions. Most of the traditions of the religion are still followed and doing it the right way, gives satisfaction. It is not possible to follow all the traditions always because there are a lot of them, but it is followed as far as possible. Some traditions have undergone certain changes in order to suit the improvements and advancements that have come about in lifestyles.

In fact, every religion follows a lot of traditions that cannot be ignored after any generation, since without them the religions or the religious belief systems are not complete. The terms religion and tradition are, as earlier stated, used not only as cognates but also as synonyms. (Religion and tradition. (n.d)).

Usually, people follow their own traditions, because traditions are important in an individuals and a communitys identity. A person with no tradition is not very highly thought of in society. Traditions are what all religions are proud to hold on to even after generations. Traditions influence the followers actions to a great extent, though many people dont realize the reasons behind following them. However, there are also traditions, which no longer exist due to various reasons. They can be only read about in books. The changes in lifestyles, the lack of awareness about the right ways to follow them, and the fear of the consequences of practicing them the wrong way, are some of the reasons for it.

It is very important to have knowledge about other religions, their attitudes towards them, and their religious belief systems. Global migration has made the world come closer and every land consists of people of varying religions and beliefs. Interactions with people of other religious beliefs cannot be avoided in any field. Only a proper understanding of other religions will help in accepting their tradition and beliefs as equal to ones own. It is important to know that no religion and religious belief system is superior to or inferior to any other. This understanding must be developed from an early age so that any kind of discrimination or prejudice against any particular community can be avoided.

To conclude, religious belief systems and traditions are part of every religion and almost all individuals. Belief systems, in general, which need not necessarily be religious, motivate people to make the right decisions and lead a good, righteous life of values. Only knowledge about other religious belief systems will develop mutual love and compassion among everyone.

Reference

Beit-Hallahmi, Benjamin., & Argyle, Michael. (1997). Chapter 6: Acquiring religious beliefs socialization and continuity. Routledge. 97. Web.

Religion and tradition: Inherited practice. (n.d). Vohuman.org. Web.

Stevens, Jr. Philips. (2002). Dealing with religious beliefs: Some suggestions from anthropology. Questia. Web.

Introduction

James Fowler is involved in the study of the development of faith. Faith as Fowler states is that holistic point of reference which concerns the relation of man to the universe. He, therefore, identifies six stages through which he believes all faithful travel in their lives (Berger, 2000, Notes, Poll, and Smith). He believes that no matter the religion that one is in, one has to go through these stages. Fowlers six stages try to explain the stages of faith in his Stages of Faith profile. An overview of these stages is shown below (Fowler, 1996).

1. Primal-Undifferentiated faith
2. Intuitive-Projective faith
3. Mythical Literal faith
4. Synthetic- Conventional faith
5. SIndividuative- Reflective faith
6. Conjunctive faith
7. Universalizing faith

The stages of faith as identified by James Fowler

The 0 stage is the stage from birth to the age of two years. It is the stage of Primal or Undifferentiated faith. During this period, the toddler is involved in early learning and orientation to the safety of the environment in which they are. This environment is basically warm, secure, and very secure. On the other hand, it can be full of neglect, hurt, and a feeling of abuse. The biggest attention is paid to mammals (Fowler, 1996).

The first stage is between the ages of three to seven years as Fowler illustrates (1996). It is called the Intuitive-projective stage. At this stage, the psych is unprotected exposure to the unconscious. At this stage, the imagination of the person is not tamed. It is not subdued by logical thinking. It is the initial stage in the awareness of the self and at this point, an individual takes in the strong taboos in their culture. One advantage that individuals enjoy at this stage is the beginning of an imaginative nature and an ability to understand and relate the insight one has on reality.

However, this stage can also be hazardous. This is so because the child cannot restrain the mind from what it absorbs. The mind can then be invaded by images of horror and devastation that are got from the unconscious. That imagination can also be exploited by imposed taboos from the traditions surrounding the child and be programmed in that way (Notts).

The second level is the stage of faith that is in existence in school-going children. It is also referred to as the mythical or literal stage of faith. People at this stage believe strongly in the impartiality and the reciprocity of the world (Fowler, 2000). Their divine beings are often anthropomorphic. Symbols and rituals start to find their way into the imagination of the child. The setback is that these symbols only take one dimension. It is called literal because the only possible dimensions of the symbols are literal. Objective insight into the myths is not likely. Fowler says that any person at this stage is ensnared in their sequence of events in life.

Like the previous stage, there is some danger in this stage too. Belief in the universe reciprocity makes one attached to a severe state of perfectionism that seems to control the individual beyond normal levels. The child sets their system of religion in such a way that in the event of abuse, that child thinks of themselves as beyond redemption (Notts).

Fowler calls the third stage the synthetic or conventional stage of faith. It begins and ends with adolescence which the age between thirteen and twenty. Its main characteristic is traditionalism. Most of the people of the earth are in this particular stage. The demands of this stage are an intricate model of socialization and integration. The ordering of the universe in the individuals belonging to this stage is dictated by faith. People discover their identity by making parallels with a particular point of view. They then live through this point of view that they have created for themselves and do not stop to reflect on it. Despite the possibility of having principles, the individual might not be aware of their existence within them. Anyone that dares to disagree with one of his beliefs is categorized as the other kind of person.

The risk that exists at this stage is the internalization of symbols and the systems they run by. This makes it impossible for objective thinking. One can develop an intimate relationship with the being they hold divine at this level. However, it is also possible to sink into desperation because of the situations that the person faces. One of the situations could be disagreeing with authority, a discovery that a certain authority is hypocritical and occurrences that are not in line with the beliefs one has had all along (Notts).

The fourth stage lasts from the period between the ages of mid-twenty the to late thirties. It is a stage of torment and effort in the faith of a person. It is also called the individuative or reflective faith. At this stage, every individual has personal responsibility for the beliefs they have and their feelings (Fowler 1996). At this stage, it is inevitable to encounter questions that concern a persons identity. This is also so for the beliefs one has. The person becomes aware of themselves as individuals and is therefore obliged to be responsible for all the beliefs and the feelings that they have. From others, one is now bound to encounter serious inspection. It is a stage full of disillusionment and the person is irresistibly aware of their existence. The stage is capable of lasting for a long time.

People at this stage are at risk of becoming bitter with life and not trusting anything or anyone. They also learn on reaching this stage that the world is more complex than they thought (Notts).

At the fifth stage, persons recognize absurdity and transcendence. They try to make out the relationship between realities that are the source of symbols of systems that have been inherited. It is the mid-life crisis period. Fowler calls it the conjunctive faith. He individual also recognizes the symbols of other systems. At this stage, things might appear mysterious in the unconscious. They are however frightened of the power of mystery even though they seem to be awestruck by it at the same time (Fowler, 2000). The world seems to be made sacred again and full of vision. It also possesses some kind of justice that is the same as the justice as perceived by the culture and tradition of the society one belongs to. One begins to get out of the cocoon they have built around themselves and see the universe in a new light. The mind is therefore challenged to work faster than before in taking in the new world and the new culture. It becomes a world of possibility and speculation (Notts).

The last stage which is the sixth is the universalizing faith. It is a stage of enlightenment and an erosion of apprehension. One turns into a campaigner for the vision of unity. The individual in stage six does not conform to the worlds criteria of what is normal. They are often consumed by the need for self-preservation which makes them appear extraordinary and unpredictable. Our discernment of religion and prudence is put on the scale. They often tend to be very preservative of humankind and hold a lot of respect for humans, avoiding anything that would result in suffering.

Insight into Fowlers work and relation to other peoples works

The stages that Fowler has come up with are a result of observation of mans thoughts and behavior. Somehow, a persons ego is put into play. In the third stage, it dominates. All the stages are however liked in one smooth process where one stage makes way for the next. They tend to be interdependent (Fowler, 2000, Poll and Smith).

Fowler, like Erik Erickson, uses study on psychology to develop the stages of faith. Erickson on his part does it no differently. He defines the eight stages of psychosocial development as he understands them. Progression through these stages reveals different characteristics and behavior which are achieved in each of the eight stages. Like Fowler, these stages are divided into levels of growth (Berger, 2000).

From birth to the first year of life, Erik gets the first psychosocial stage. It is at this stage that babies learn to trust or mistrust the fact that other people will take care of their needs which include cleanliness and feeding. This is so much like the first stage in Fowlers stages of faith. The child is in the undifferentiated faith where life can either be full of warmth and security or turn out neglectful and abusive. The child depends on those around it for survival and has no control over what might happen to it. It is the first stage of learning in both cases (Berger, 2000).

The second of Eriks stages is between the age of one to three years. Self-sufficiency is the subject of learning at this stage. The child begins to be active in the events around it, taking in some of the cultural symbols it can (Berger, 2000). At the intuitive projective faith stage by Fowler, the child begins to become aware of the self and can therefore take in the symbols of the society.

The third stage in Eriks psychosocial stages is the stage where children begin to be interested in the activities that adults are involved in. It coincides and overlaps with the stage of development that Fowler calls intuitive as it is still the stage where the child is barely aware of themselves. They are not yet able to discern the symbols and mythologies of culture (Berger, 2000).

The age between six and eleven is the period when children are learning to be competent and industrious. All the levels have something in common with the stages of faith as illustrated by Fowler and Erickson. For both, the transition from one level to the other is characterized by some kind of confusion. The reason is that there is a reorganization of the perception the individual has of the self and the world and the priorities they had in the previous stage. Coherence is disrupted and there is a need to reorganize it (Berger, 2000).

In a book by James Fowler (Fowler, 2000), the author tries to relate the works of other writers who include Kohler, Erickson, Piaget, and Gilligan. It is from these works that the model of the seven stages of faith is fashioned. The stages of development in faith begin with the basic growth of trust, then move on to a point when the person becomes conscious of the self. This is liberally followed by the mythical foundation for faith and then the switch from the self to looking at other peoples perception of faith.

In the stage of adolescence, people start to become consciously aware of the perception of other people (Fowler, 2000). This is what influences peer pressure to a big extent. According to Fowler, Personality, both as style and substance becomes a conscious issue. During this stage, youths develop an attachment to beliefs, values, and elements of personal style that link them in conforming relations with the most significant among their peers& (Fowler, 2000).

Fowler further explores his stages by explaining the conjunctive stage. He says that this is a stage that makes attempts at capturing the dialectical structure that is characterized by perspectives from different points of view of knowledge and value (James Fowlers stages of faith in profile). By recognizing the several dimensions of the symbols and myths, people in this stage can enter realities based on symbols. It permits them to exercise their enlightenment and power of mediation. They can read and enlighten them on the realities of their situations which can be offered by the traditions. People at this stage show a willingness to join the wealthy abodes of meaning which are offered by myths and rituals. What is displayed is a moral honesty to the realities of other traditions and religious values (Fowler, 2000).

The last stage that is the universalizing faith is not manifest. It is mostly a characteristic of loyalty extended to the homeland, race, or political principles for the exhibit of love and the caring ability for the general good (Fowler, 2000).

Fowler mentions that people can reach chronological or even biological adulthood while at the same time a distinction is made of them through structural stages of faith. These stages might be commonly associated with childhood or adolescence (Fowler, 2000). He believes that some adults are detained in this way in some areas of their lives. The response to stress in areas that the stresses are extreme might be much similar to the response they would have in earlier stages of development.

According to Fowler (2000), some men are capable of apprehending the development in interpersonal relations at a much early stage. This they are not able to do when it comes to relationships to do with careers and their professions. This is not however explained by his stages of development in faith and might therefore need more investigation to prove what stages are involved (James Fowlers stages of faith in profile).

Conclusion

The self is emphasized in the stages of the development of faith. Every stage is an advancement from the last. Each stage is a mark of a stable expansion of the social perspective. Also in the words of Fowler, young adulthood is a stage for the integration of logical identity and system of responsibilities. This is enhanced by the commitment that the young adult has to their spouse, jobs, and even parenthood. Perception is stretched to the third person. The ability is in turn the result of a conflict of authority. The perception from a third-person point of view gives one a position for judging conflicting views.

James Fowler in the book entitled Faithful Change (2000) looks at the function of his seven stages of faith development as a tool for assisting in understanding and projecting the changes which are might take place in the modern structures of reality in the process of entering the postmodern period. He investigates and tries to explain the common characteristics between the adolescent period when a person goes through a crisis as they advance from one stage of development to the other, alterations in the establishment of reality as a civilization shifts from one period in time to the other.

References

Berger, Kathleen. (2000). The developing person through the lifespan. New York: New York University Press.

Fowler, James. (2000). Faithful change: The personal and public challenges of postmodern life. Oklahoma: Abiding Press.

Fowler, James. (1996). Stages of faith: The psychology of human development. New Jersey.

Nottess, Charlie. Responses to uncertainty in a complex, changing postmodern world. 2009. Web.

Poll, Justin and Smith, Timothy. The spiritual self: Toward a conceptualization of spiritual identity development.

James Fowlers stages of faith in profile. Web.

Religion and faith make a very pivotal aspect within the social setting because of the significant influence it has on the wellbeing and existence of individuals within the community. Society consists of very diverse individuals who practice different forms of culture. Religion is one of the different forms of cultural practices that the people practice. Religion greatly influences the decision and actions of different people who adhere to the rules and regulations of their religion. Religious leaders within the community are responsible for ensuring that their followers are taught to adhere to their religious norms and enhance faithfulness to their religious practices. Some of the major religious groups within our societies include Christians, Muslims, Buddhists, and Judaism. Faith and religion should enable individuals to make the world a better place.

Human behaviour is greatly aligned with the teachings of their religious beliefs. Religion enhances a better living since it allows individual to acquire only good behaviours that enhance a peaceful coexistence with other individuals. Religion also aims at ensuring that we care for our environment because human beings greatly depend on the environment to survive. Religious leaders teach their followers the importance of environmental conservation (Francis, 2015). Pope Francis, the leader of the largest religious group across the world, encourages that us should care for the ecological system. In his book Laudato Si, he highlights the impacts of global environmental degradation and its effects on the existence of individuals in society. Faithful Christians who follow his teachings adhere to his teachings, proof that faithfulness enables individuals within society to think critically for effective coexistence.

Environmental conservation from individuals who practice different forms of religion has also ensured that proper teaching on environment care has also made the world a better place. Environmental theology also advocates for environmental ethics to avoid the causes of ecological degradation. All religious groups within the society relate the environment with God and encourage their followers to protect the ecosystem. Different Christian believers have faith that God still has a connection and interacts with people through the environment. Ensuring harmony between the environment and the individuals has also made the world a better place.

Christianity provides an opportunity for believers of different religious-cultural beliefs to have faith in their religious practices. Christianity enables believers of a given religious practice to have their own religious identity within the community. Christianity also allows for a great understanding of faith from different perspectives of diverse religious cultures around us. Diversity in Christianity has also enhanced spirituality awareness, promoting an appropriate coexistence and harmony.

The main role of religion within society is to ensure harmony and peaceful coexistence between individuals with diverse cultural beliefs on faith and religion. Religion enables individuals to act in the right manner by being faithful and adhering to the teachings of their religion. Religion also helps ensure that there is peace between human beings and the environment by teaching the importance of environmental conservation. Religion and faith play an important role in ensuring the world is a better place because it helps ensure that all individuals act with high ethical behaviours that will enhance a peaceful and productive coexistence amongst individuals of different cultural backgrounds in society today.

Reference

Francis, P. (2015). On care for our common home : |b the popes new encyclical. Word Among Us Press.

Religious beliefs and the reasons behind them are very personal matters, and different people are likely to offer varying accounts and testimonies of faith. Belief in God is central to many peoples lives and, for them, requires no evidence, only trust in the Divine. Faith in the Deity is intuitive and reflects the desire of a person to better themselves and their community and lead their lives righteously and justly.

Self-improvement is a vital component of the belief in Divine power. The Bible encourages people to change and grow in order to become better versions of themselves and positively impact their community and all those with whom they cross paths. In Ephesians 4:22-28, it is stated that the path of righteousness is to put off your old self to be renewed into a new self after the likeness of God (Ephesians 4  Unity in the Body of Christ, 2020). Research in psychology supports the idea that most religious people are highly self-enhancers and exhibit a strong desire to view themselves positively (Mercier et al., 2018). Thus, to believe in God is to believe in the possibility of positive change in oneself and others.

Furthermore, religion provides a moral guide for self-enhancement and assists people in their journey of improvement. Faith is intertwined with morality, with the Bible providing guidance for leading a moral life. The Holy Book does not ask people to rely on faith alone but to supplement it with virtue, knowledge, self-control, devotion to self and others, righteousness, and brotherly affection (2 Peter 1, 2020). Regardless of their differences, all religions ask their followers to conduct themselves in a virtuous manner within the frameworks for personal behavior provided to them in their respective Holy texts (Huda et al., 2019). Therefore, one of the reasons to believe in God is to seek moral guidance and values that can help govern our lives. In my opinion, it is a highly compelling reason, and I choose to be a person of faith and follow the moral teachings of the Bible to better myself and positively impact my community. I believe that this self-improvement is impossible without religions moral beacon.

It should also be acknowledged that religion is a source of great comfort and hope. However, it does not serve to make people feel better but to grant them a deeper understanding of the nature of the universe. Through trust in God and the Divine plan, people of faith are granted the sense of calm that can only arise from being privy to the ultimate truth. The comfort of religion contributes to people being more in control of their emotions, and it can be argued that this quality is vital in the modern world. According to Huda et al. (2019), trust in God and the moral teachings of religion lead to people being skilled at self-regulation and acting consistently with their values. Meanwhile, these skills are necessary for a persons emotional health and well-being (Huda et al., 2019). Thus, a reason to believe in the Divine is to master emotional steadiness.

In summary, being a person of faith or subscribing to atheistic doctrines is a deeply personal choice. Religion provides people with moral guidance, opportunities for self-improvement, and, therefore, emotional well-being and stability. I would argue that faith allows people to better understand themselves and the world around them. In addition, it also contributes to the people improving themselves and, consequentially, their communities through moral, calm, and just behavior.

References

2 Peter 1. (2020). Bible Gateway.

Ephesians 4  Unity in the Body of Christ. (2020). Bible Gateway.

Huda, M., Sudrajat, A., Muhamat, R., Mat Teh, K. S., & Jalal, B. (2019). Strengthening divine values for self-regulation in religiosity: Insights from Tawakkul (trust in god). International Journal of Ethics and Systems, 35(3), 122.

Mercier, B., Kramer, S. R., & Shariff, A. F. (2018). Belief in God: Why people believe, and why they dont. Current Directions in Psychological Science, 27(4), 263268.

Among the examples of steadiness and firmness in faith, few parts of the Holy Scripture are as impactful in this respect as the story of Abraham. The hardship he endured and the challenges he faced were colossal by any standard, yet his stalwart faith in God never wavered even in the face of the most dreadful prospects. The core of this faith was Abrahams obedience to God  total, unconditional, and undemanding yet fully conscious and willingly.

Abraham did not obey merely because he lacked the imagination to conceive another course of action. On the contrary, Abrahams faith rested on the adamant conviction that the Lord was both powerful and benevolent, and His will inevitably led to the best outcome. This faith in benevolence and omnipotence  and, moreover, the unity of faith and action  is what signifies Abrahams righteousness as a firm and obedient believer.

Obedience may well be Abrahams defining trait, and following the instructions of the Lord unwaveringly is the first thing that comes to mind when someone mentions Isaacs father. Yet obedience may come in different forms, and what makes Abrahams unwavering dedication to follow the will of God so notable is its foundation. A person of a certain type could do what is told to him because the lack of intellect or imagination would not allow him to even imagine another course of action.

Yet Abraham obeyed God not because he could not fathom another option but because he believed. It was faith, not narrow-mindedness, that guided him: By faith Abraham, when called to go to a place he would later receive as his inheritance, obeyed and went (Hebrews 11:8). This faith did not waver even when the ultimate test came: By faith Abraham, when God tested him, offered Isaac as a sacrifice (Hebrews 11:17). These verses show that the cause of Abrahams obedience was not his intellectual inability to disregard instructions but his willing and unlimited faith in the Lord.

The nature of this faith deserves due consideration as well: Abraham followed the Lords will not merely because he recognized Gods existence and superiority but because he believed God to be omnipotent. Isaacs father came as close to almost sacrificing his offspring: he had already reached out his hand and took the knife to slay his son (Genesis 22:10). Had the angel not stayed his hand, there is no doubt that Abraham would fulfill the Lords will  and one reasonable explanation is that he did not believe the outcome to be permanent. In other words, this verse demonstrates that Abraham was ready to go through with the sacrifice because he believed that God could reverse death should He so wish.

This obedience in faith and readiness to sacrifice ones own child in Gods name also links closely with Abrahams conviction in the Lords benevolence. When promised numerous offspring, Abram believed the Lord, and he credited it to him as righteousness (Genesis 15:6). There was no doubt in Abrahams mind that whatever God decreed was just and right and that following the Lords will would ultimately provide the best outcome. The verse showcases Abrahams unwavering conviction that God is unequivocally and inexorably good, and His decrees, whether understandable or not at first sight, serve the betterment of His chosen people. This belief that the Lord was not merely omnipotent but also fundamentally benevolent is the second facet of Abrahams righteousness in obedience.

The third essential component of Abrahams willingness to follow God was the unity of faith and action. Whenever the Lord decrees His will, Abraham does not merely endorse and internalizes it but sets out immediately to fulfill it to the best of his ability. The Scripture spells it out openly and clearly: Was not our father Abraham considered righteous for what he did when he offered his son Isaac on the altar? You see that his faith and his actions were working together, and his faith was made complete by what he did (James 2:21-22).

Abraham is not passive in his faith  on the contrary, his obedience is active and always transfers to deeds that serve to fulfill the Lords will. This is the third facet of Abrahams righteousness in obedience: his respect to Gods instructions is not limited to his thoughts but transforms the world around him.

As one can see, Abrahams obedience to God signifies his righteousness in more than one respect. First of all, he obeys the Lord not because he lacks imagination or will to do otherwise but because he willingly and consciously believes, and, thus, subjects himself to Gods will. Secondly, his faith is rooted in the knowledge of Gods omnipotence, which gives him the strength to persist regardless of how unfavorable the appearances are. Apart from that, he never doubts the Lords benevolence, and this faith in the righteous intent also fortifies his obedience. Finally, Abrahams willingness to heed the course defined by God is not passive and translates into actions, meaning that his righteous obedience does not remain a mere declaration and changes the world around him.

After reading these primary sources regarding the removal and prohibition of idolatry in Peru, I conclude that the measures taken by the Holy Church were against the traditions of these communities. They were antagonizing the long-standing ways of living of indigenous people through direct interventions and prevention of any worship that might have occurred out of habit as much as out of true faith. Indeed, Indian traditions were sins in the eyes of God, yet such strict control over ones life could not achieve the adoption of True Faith. Indians were prohibited not only from communing with their gods but from holding traditional local celebrations and showing respect to their dead (De Arriaga, 1998). This approach can only lead to a failure of integration of local communities, putting the cohesiveness of local communities at stake.

These documents provide an in-depth look into the methods that the Church has employed against other religious beliefs in the past. These primary sources can serve as a summary of methods employed by the Church that failed to integrate non-believers by antagonizing them instead. Moreover, these documents reveal many methods of worship for Indian gods and spirits called huacas, giving a solid foundation for their discussion (De Arriaga, 1998). These sources also reveal the complexity of lawful regulations for religious crimes of that time alongside attempts to replace ones religious traditions with those of other civilizations. A research paper may analyze these sources to present religious laws and persecution of pagan believers by the Spanish Church. In conclusion, these documents provide an overview of anti-idolatry methods used by the Church after the conquest by Spain, and they can be used in discussions of inappropriate approaches to religious conversion.

Reference

De Arriaga, P. J. (1998). The extirpation of idolatry in Peru (L. C. Keating, Trans.). University Press of Kentucky.

Introduction

A belief system, as is generally understood, contains high values, moral ideas and thoughts which provide a moral lesson. An overview identifies different types of belief systems that have been prevailing in the modern world. One can regard belief system is the actual set of precepts from which you live your daily life, those which govern your thoughts, words, and actions. (Your Belief System, 2007).

It is possible for one to identify various types of belief systems which exert their predominant influence in the formation of various cultures. One can also see their deep influence in molding ones character. It is quite common that as one grew up, the society imposed many values and ideas upon him. General concept of the society is that if one wants to lead a peaceful life in this world, one has to believe in a particular belief system.

Most people believe that man cannot live without a belief system. Religion is the one belief system which is deep-rooted in human minds. So for majority of people religion is the backbone of their belief system. It is through ones parents one gets the glimpses of religion. He/she gradually acquires some knowledge about the religious belief and the same takes him/her to a particular religion and its values, beliefs, customs and tradition.

It is not only through ones parents that one acquires knowledge about the morals, values and ideas of a religious belief system but also through education and the social set up in which one lives. One of the main features of the modern communities is that they allow religious freedom to its people and let them either follow a particular religion or remain an atheist. After acquiring knowledge from his parents, a person is free to select a religion of his/her choice that acknowledges his/her freedom.

Discussion

As mentioned earlier, if one is born into a Hindu family then his/her parents teach him about Hinduism. As a kid, it is the only source through which he can acquire knowledge. Most often the parents would be telling him about Hindu gods or goddess. Hindus are polytheists and they consider every living and non living being as a part of god. So they consider eating beef as a religious sin. Hindus also believe in rebirth. Really speaking, our belief system should evolve as a result of our own thinking about our existence or the existence of every creature in this world.

When one believes in the religious belief system with full faith in god, it is possible that one can live happily. Such people can take shelter in the belief that god will serve them. They will think that after death they will reach god and they will have rebirth. When we believe in a religion we are likely follow their conventions, ideas and values. A Hindu will go to temples and a Christian will visit church on Sundays. They will go through their sacred books and will acquire knowledge.

A deeply religious man will not probably commit any crime for the fear that Gods punishment awaits him. They live in the hope that if anything bad happens in their life god will come as a savior for them. But on the other side the disadvantage is also there. Faith in a particular religion will make man possessive. He will not be able to love people of other religions. He may think of causing harm to those who have different thoughts and ideas.

There is also a school of thought which propagates that people with firm faith in God will not do immoral things because they think that if they do any thing which God does not like, they will be punished.

Religion has a role in the belief system which guides ones actions commonly known religious belief system. There are many viewpoints regarding belief system and one of them evaluates, Belief System can be one of our most powerful assets or our worst enemy. (Belief and healing, 2007).

Religion and the approach to spirituality of human beings offer a change in the way of thinking. Religious belief is centered around the existence and nature of life and the way of worship of a divine power. In spite of other belief systems religious belief system has certain qualities as they relate the values of social being at all levels. Religious belief system deals with existence of belief, the nature of the belief and the principles related to this belief. The system also offers explanations related to the belief and religion. Religious belief system focuses on varieties of systems of thoughts.

Tradition has a major role in the religious belief system. An overview reveals that religion gives out a lot of rigid rules and manners. Religion even exerts some control over men in their daily life. The rituals, customs, practice, conventions and beliefs in the religious belief system point to a very important role for tradition. One can see various rituals in every religion. These rituals are performed in a variety of ways. The customs and practices in different religions also vary.

There are a lot of conventions in the religious belief system. In other words the customs and rituals practiced by one religion differs from another. All these are the traditional elements and without these elements there will be no religion and no religious belief systems. So tradition is the corner stone of every religious belief system. In a way role of tradition in religious belief system makes the religion acceptable and valuable.

The role of tradition in religion differs from its role in religious belief system. Tradition influences religion or, in other words, religion is based on tradition. Religion often makes men understand the morals and teach them how to behave in a society. Every religion teaches men the morals, manners and beliefs. The customs, rituals, ritual practices, conventional methods and values together make a religion.

These traditional elements in a religion relate the values and practices transmitted by every spiritual leader. Religion, as a means of search of the meaning of existence often gives security and a certain identity. Traditional values in a religion provide comfort and peace. Tradition in every religion strengthens the belief and explains its truth in a way every one can understand. Thus tradition has a very remarkable way in the realm of religion in general.

One should have a deep knowledge about others belief and their attitude towards religion. This knowledge helps one to behave properly without hurting their religious belief. First, one should understand others beliefs, ideas and opinion towards religion. One should also have knowledge about their feelings, emotions, conventions and attitude towards religion. This knowledge is essential for a person. One can find out people who possess same thoughts and beliefs as himself.

If one is aware of others belief and attitudes it helps him to create a warm relation with others. Such knowledge helps one to interact with others freely. If one is unaware of other persons beliefs, ones attitude may cause irritation to the other. To avoid such irritations and hurt feelings one should have knowledge about others beliefs. There exists a deep relation between belief and knowledge. The belief will be knowledge if it is sincere and true. Belief systems are unique and universal in nature.

Conclusion

When reaching the conclusion, one can infer that belief is complimentary and it varies from person to person. It is the right of a person to be religious, atheist or spiritualist as he has the right to live on the earth. As there are different regions and beliefs, one can choose any religion which provides morality and values necessary to keep alive justice and safety of the people of the world.

Reference

Belief and healing. (2007). Youve to Find Your Way to a Peaceful Mind. Web.

Your belief system. (2007). Fringe Wisdom. Web.

Faith, the concept of having confidence in something regardless of whether it is grounded in facts, is often the only thing that offers consolation to people. However, it is beneficial during hard times and can inspire people to be and do better when they are already living well. This concept is most frequently associated with different religions and their deities, the Christian God, the Muslim Allah, or one of the many Hindu Gods. One of the most common arguments of those that do not believe in a higher power is the unfounded nature of faith. Charles Spurgeon notes, To trust God in the light is nothing, but to trust him in the dark, that is faith. And disbelievers fail to notice their hypocrisy since they practice faith every day, the only difference being the object of faith. While these people might ignore the messages from the Lord, discarding them as unscientific or unbelievable, they have faith in themselves, other people, and incredibly important life.

First and foremost, humans are social creatures, and therefore most individuals will, throughout their lives, interact with thousands of other individuals. Having faith in the other person is crucial whenever there is any social or romantic interaction. There is no way of knowing what goes on inside someone elses mind, and yet a person must choose to trust another blindly to make meaningful connections. Saint Augustine said, Faith is to believe what you do not see; the reward of this faith is to see what you believe. And it is perfectly evident on a daily basis  once a person begins to show faith in another, they show themselves deserving of that faith.

Equally, if not, more importantly, is a persons faith in oneself. Throughout ones life, everyone makes mistakes and encounters obstacles; however, it is faith in the eventual success that has the power to keep one going. As Eleanor Roosevelt said, If you lose money you lose much, If you lose friends you lose more, If you lose faith you lose all. From this, one can learn that nothing is lost completely as long as there is still faith. By having that seemingly unfounded confidence in oneself, a person can find the strength and motivation needed to change his or her current situation. Furthermore, faith helps alleviate the anxiety surrounding failure (5 Reasons Why Having Faith Is So Important, 2020). Children are the most prominent examples of such faith, as they keep trying no matter how many times they fall. It is the faith in the different outcomes the next time, in their own strength and ability, that allows them to grow and develop.

However, it can be difficult to maintain motivation and faith in life without the sense of a higher purpose. For some people, it means believing in God; for others  in the power of astrology or manifesting, or millions of other things that are unexplainable and yet help people live another day. Mother Teresa said, Be faithful in small things because it is in them that your strength lies. And the wisdom of it lies in the fact that faith does not have to be a grand gesture of believing in scripture or blindly following someone else. Faith starts small and inside a person and can take many forms. It is important for the sake of human interaction and maintaining motivation, but it does not have to be religious.

Work Cited

5 Reasons Why Having Faith Is So Important. Wanderlust Worker, 2020. Web.

Full bibliographic information of source

Rymarz, R., & Gerard McLarney. (2011). Teaching about Augustine: Providing a scaffolding for learning. Journal of Adult Theological Education, 8(1), 5364. Web.

Stated research question and thesis

The research question is how American Catholic youths lack of knowledge of their faiths can be amended. The thesis is that teaching them with an emphasis on seminal thinkers, such as Augustine, will improve their overall knowledge of the Catholic faith.

Major argument and refutations

The texts major argument is that the best approach to teaching about seminal thinkers is to structure the mentorship process as scaffolding for the new information. A possible objection to this proposition is that Augustines legacy can be too complex to be easily communicated to youth. The authors address this objection by listing specific strategies with examples, such as using controversy or weaving a life-related narrative as the titular scaffolding for future learning.

Implications of research

The implications of the research are to identify seminal Catholic thinkers and educate Catholic youth about their conceptual importance to promote overall theological literacy.

Critique of authors work including methods

One criticism of the article is that it does not always distinguish clearly between the scaffolding and the relatively complex concepts it is meant to support. It is particularly evident in the discussion of the nominating key ideas strategy, as Augustines key ideas are bound to be the very same complex concepts that the authors advise to prepare the students for in advance (Ryrarz & McLarney, 2011, p. 59). Another criticism is that the authors do not connect the laypeoples insufficient theological knowledge to the overall quality of theological education. In contrast, Shaw (2014) argues that the Catholic theological education experiences a general crisis, meaning that the laypeoples relative illiteracy may just be a symptom of a broader problem.

Research questions raised

• What is the general approach that could allow Catholic youth to learn more effectively about their faith?
• What are the specific teaching strategies that can be used for this purpose?

Quotes that can be used towards mentorship and business

A strong pedagogical strategy is to think in terms of providing scaffolding for future learning (Ryrarz & McLarney, 2011, p. 55). This quote illustrates how the gradual accumulation of knowledge takes place in mentorship.

This is not intended as the end of the educational dialogue or conversation but as a prelude to the student being able to engage on their own terms with some of the seminal claims of a religious tradition (Ryrarz & McLarney, 2011, p. 62). This quote highlights that the end goal of mentorship is the development of an independent thinker able to tackle intellectual problems on ones own.

References

Shaw, P. (2014). Transforming theological education: A practical handbook for integrated learning. Langham.

Rymarz, R., & Gerard McLarney. (2011). Teaching about Augustine: Providing a scaffolding for learning. Journal of Adult Theological Education, 8(1), 5364. Web.

A large part of Abrahamic traditions has similarities with Zoroastrianism, especially within the core texts of these religions. In his study, Akbar extensively compares Islamic and Zoroastrian teachings and points out substantial similarities, especially about the afterlife and the journey of a human soul (91-93). The same paper also found that even the descriptions of hell show remarkable resemblance in a way that «the form of punishment inflicted on the wicked corresponds to the crimes they committed in this world» (Akbar 98). This concept appears in Judaism as well in the form of hanging punishments. It is also evident that Zoroastrianism was in contact with Christianity, in terms of universalism in particular. According to Ramelli, the Christian concept of «apokatastasis» and Zoroastrian eschatology have a lot of common perceptions of universal restoration and reestablishment (357). With this in mind, the impact of Zoroastrianism on early religions is relatively clear.

Despite all those facts, some critical analyses doubt that the borrowings were single-sided. Since the religions were historically and geographically close, there is a strong possibility of mutual influence of traditions and beliefs. Substantial evidence of this is the same strategy of national unification Christianity and Zoroastrianism had in the Roman and Persian empires, respectively (Ramelli 354). It is, however, difficult to identify the single origin of this idea to unify the nation through religion, so the discussion remains unresolved. Regarding my point of view on Abrahamic religions borrowing concepts from Zoroastrianism, I believe it is somewhat natural. Since all those beliefs are built upon the same basic concepts, such as the afterlife, it is predictable for them to invent similar details. I think it is very much possible that early religions exchanged ideas and were inspired, probably, by some even more ancient traditions.

Works Cited

Akbar, Ali. The Zoroastrian Provenance of Some Islamic Eschatological Doctrines. Studies in Religion/Sciences Religieuses, vol. 49, no. 1, Mar. 2020, pp. 86108. .

Ramelli, Ilaria LE. Christian Apokatastasis and Zoroastrian Frashegird: The Birth of Eschatological Universalism. Religion and Theology vol. 24, no. 3-4, 2017, pp. 350-406.