This paper will be exploring the arguments presented in the book by C. S. Lewis, called Mere Christianity. The debate about moral laws and the laws of nature has been going on for generations and centuries. Basically, from the moment first moral norms and rules were outlined in various writings there has been an argument, caused by the fact that no matter how well humans know what exactly is good and bad, right and wrong they still tend to make mistakes and wrong choices.
Moral limitations create a certain pressure on humans; this is why many people would doubt the correctness and the righteousness of these limitations. If being moral is pure good then why is it so hard for human beings to behave according to all the proper rules and norms of a person with excellent morals? Lewis calls this law the Natural Law (Lindskoog and Ellwood par. 2).
The sense of morality is something that is only available to humans. Many philosophers and writers have been exploring this matter, and with time they all came to a realization that moral sense gave us the best of our qualities, but also it became the ground for our worst qualities. Lewis states two main points of the argument.
The author notices that the humanity is convinced that there is some certain correct way to behave for them, and even though they have this idea they do not follow the correct way of behavior, they break their own moral rules a lot (Lewis par. 10).
The points of view that argue with Lewiss idea of Moral Law see the Law as noting but a herd instinct that naturally appeared in humans together with all other instincts. There is also an objection, which states that the moral laws and rules are the restrictions brought to us by our education and upbringing, it is a type of a social convention with fixed norms that have to be followed by human beings.
Lewis is curious about the origin of all these laws and norms, wondering about the reason why humans all of a sudden started to assume that their way of living and their behavior are not the way they should be. The author uses a tree as an example any tree requires soil, sunlight, and water to grow no matter what type, or shape, or color the tree has, it would make no sense to say that the tree is wrong and is supposed to be different.
Animals, flowers, insects are the way they are, and they do not have a capacity to doubt their own looks or behavior. Only the humans, the creatures with moral laws tend to judge, create frames that they have to fit in and then feel bad if they do not. Lewis calls these moral laws peculiar because they are different from the laws of nature.
According to Lewis premise, the capacity of humans to create morals for themselves, know what is wrong and what is right supports the possibility that there might be an intelligent force that served as the basis of life.
In conclusion, I agree with the point that morals were created by humans, and they are not available in the world of nature and animals. Even though many behavioral patterns changed over time the basic morals have remained the same.
The science and its materialistic view on human minds do not have an explanation how and at what stage humans have developed their sense of morals, the understanding of Right and Wrong and the ability to judge the world around and themselves according to these beliefs. I do not support the objections, which say that Moral Law is an instinct, as all human instincts could be found in the behavior of animals, but moral is based on judgment and animals do not have a capacity to judge.
Works Cited
Lewis, C. S. Mere Christianity. Web.
Lindskoog, K., Ellwood, G. F. C. S. Lewis: Natural Law, the Law in Our Hearts. Web.
Despite the fact that the natural sciences, mathematics, and social sciences all use various methods to explore at natural principles, all three help people understand the world created by God.
The Natural Sciences
Physics, biology, chemistry, anatomy, and other sciences are included in the category of natural sciences. It is believed that the introduction of philosophical naturalism to scientific thinking led to the development of the natural sciences. The tenets of naturalism demand scientists study and apply the laws of nature without incorporating any rules that man has created, i.e., without accounting for human judgment. In essence, the natural sciences study anything in nature that is not controlled by human volition. Traditionally, the natural sciences are thought to be in opposition to Christianity. It is a result of the controversies between the Chuch and scientists like Galileo, Copernicus, and Kepler. However, the natural sciences not only do not conflict with Christianity but actually help individuals become closer to God. Science aims to comprehend how God constructed the universe according to his own rules and regulations (Pearsey and Thaxton). In a variety of methods, the natural sciences investigate reality. For instance, Aristotles theories, which explored and interpreted the universe via observation, are the foundation of biology. Through extensive study of the human life cycle, researchers have examined the very long process of reproduction, conception, embryonic development, birth, and development. As a result of the observations, biology emerged as a scientific field (Pearsey and Thaxton). However, science is more than just observation. For example, modern physical science is not solely dependent on observation. Galileo used an abstract representation of the world to study movement. All objects, surfaces, and spaces were considered perfect in size and shape, and so were the conditions behind every motion (Pearsey and Thaxton). In order to investigate nature, one must engage with both observed phenomena and hypothetical scenarios. Since God formed everything of nature and the entire cosmos in accordance with his principles, understanding why the stone falls to the ground and the water evaporates helps humans better comprehend the world that God created.
Mathematics
Math was utilized to control social interactions, national economies, and other aspects of existence. However, in contrast to the natural sciences, mathematics was not regarded as a distinct discipline for a long time. Scientists noticed a pattern underlying everything because they lived in a universe where matter existed in accordance with specific principles. Every form, measurement, and figure could be tallied and computed. This prompted a thorough examination of mathematical concepts and ultimately designated mathematics as a field. Since everything on Earth was based on mathematical principles, mathematics was regarded as the absolute and undeniable truth (Dockery 567). The strongest argument for the presence of God comes from mathematics. As was already mentioned, God built the world based on his rationale. The world operates logically and methodically according to mathematical principles. Therefore, all these laws, which are true always and everywhere, were created by God. For instance, Copernicus and Kepler used mathematical calculations to demonstrate that the Earth rotates around the sun (Dockery 570). After comparing all the available facts and calculations, the scientists concluded that heliocentrism is a valid theory in terms of mathematics. Political and societal issues initially caused their work to be disregarded, but it was later shown to be accurate. It implied that what is true in mathematics holds true everywhere, both in space and on Earth (Pearsey and Thaxton). Even though the numbers and formulae themselves may not have any meaning, mathematics is like a tool used to examine any scientific theorys validity. The natural sciences that study nature are built around mathematics. That is why learning math and using it to solve problems brings humanity closer to God.
The Social Sciences
The social sciences were created due to the idealistic approach to science, which set them apart from the natural sciences. Science was once considered a single discipline and was not separated into branches. Morality and ethics closely followed assumptions about nature. However, once Newton demonstrated that mathematics could explain everything in nature, the social sciences started to stand out (Pearsey and Thaxton). Nothing about morality, ethics, attitudes, or history could be tallied, calculated, or disproved. These scienceslater referred to as social scienceswere founded on mans nature rather than natures laws. In contrast to the natural sciences, the social sciences focus on particular people and communities rather than the general principles of the universe. The social sciences must often examine some factors subjectively, in contrast to the natural sciences, which employ an objective perspective (Pearsey and Thaxton). The social sciences do not, however, contradict or operate outside of the rules of God. On the other hand, social sciences like sociology, anthropology, art, literature, psychology, and others are directly tied to Christian doctrine. Sociology is what enables individuals to comprehend and discern the will of God. For instance, religious beliefs are the foundation for societys moral and ethical standards. What is good and what is evil is clearly stated in the Bible. People obey its directives and build a society based on Christian ethical principles because they believe the message to be genuine. For instance, in Christianity, assisting ones neighbor is regarded as the rational thing to do. If someone is having difficulties, by reaching out to them, one pulls society in the right direction and abides by Gods directives (Dockery 407). Moreover, Christian ideals have a significant impact on music, art, and literature (Dockery). As a result, practicing social sciences increases a persons spirituality and draws him closer to God.
Conclusion
The cornerstone of the natural sciences, which investigate everything outside of human control, is mathematics, a field that aids in identifying patterns in nature. In contrast, social science focuses on people and their behavior. Despite the differences, all three help to understand the principles God used to create the world.
Works Cited
Dockery, David. Faith and Learning: A Handbook for Christian Higher Education. B&H Publishing Group, 2012. Web.
Pearcey, Nancy R., and Charles B. Thaxton. The Soul of Science. Crossway Books, 1994.
Pacifism may portray various meanings to different people. One common meaning of this terminology is the ability to settle disputes without engaging in real war. To pacify primarily means making peace. However, the terse questions still remain unanswered. Is it possible for a Christian to remain pacifist in the contemporary world? Can conflict be avoided at any point in life in spite of being a Christian?
Can we employ force to stop an intruder from interfering with us? When we use violence as Christians in regards to certain issues, does it reflect the authentic position of God? What about the will of God in mankind when the latter is faced with difficult moments? These are some of the questions that ought to be explored even as we investigate the subject of Christian pacifism.
If indeed the act of being a pacifist is Godly, then Christians are definitely compelled to understand that it cannot be addressed as a separate entity from other values of Christianity. For example, pacifism ought to be explained alongside other aspects of Christianity such as trusting in God, rejecting the pleasures of this world, and love for one another.
We all appreciate the fact Christian pacifism is a true value of Godliness. However, the point of diversion comes when the very Christians are faced with challenges that may demand violence to resolve. Even in the life of an ordinary Christian, greed and lust for worldly possessions may lead to sin.
Hedges observes that there are always people willing to commit unspeakable human atrocity in exchange for a little power and privilege (88). If the latter is true, then it implies that human nature if full of violent acts aimed at seeking the best opportunities for survival.
At a personal level in the life of a Christian, engaging in war or acts of violence in order to resolve emerging conflicts is not part of the biblical doctrine. Christians are called to be peace makers (according to the beatitudes). Even in instances when we are wronged, we are supposed to not merely forgive those who offend us. We should also pray for them so that they may come to know the truth.
In fact, Christians should turn the other cheek to be slapped by an intruder without turning to violence or retaliation. From this perspective, it is vivid that Christians should not engage in war (Lon 84). According to Hedges, the enduring attraction of war&can give us what we long for in life.
It can give us purpose, meaning, a reason for living (3). The latter appears to be rather contrary to the biblical principles as comprehended by Christians. In the physical world of a Christian, any form of violence cannot offer any meaning or purpose in life. On the other hand, if the above statement by Hedges is understood in the spiritual realm, then it can make great sense to any serious minded Christian.
Spiritual war gives reason for living as a Christian. Christians continually fight in the spiritual world with the principalities of darkness. They do so through Christian practices such as prayer, fasting, meditation, purification of oneself, and even worshiping God in the spirit. When this Christian perspective is embraced, then any form of physical war is not within the will of God for mankind.
The writing by Hedges do not address spiritual war as mentioned in the previous paragraph. It speaks of physical war in practicality. All the same, the author still stands against any form of war as noted down when he comments that in the beginning war looks and feels like love. But unlike love, it gives nothing in return but an ever-deepening dependence, like all narcotics, on the road to self-destruction (162).
Hedges adds that it destroys the outside world until it is hard to live outside wars grip (162). Hence, there is no doubt that violence is dangerous even in the physical world. If that is the case, why should Christians engage in war in order to resolve the challenges facing them?
If war is detestable in the physical world, why should christens serving God in the spiritual realms engage in violent resolution to problems? Christians should embrace pacifism at all costs so that they can remain true to their faith in God.
Perhaps, it is not spiritually profitable to listen to radical schools of thought in regards to Christian pacifism. For instance, there are those who may be tempted to argue that even God promised victory against nations that would be hostile to Israel. Well, we have witnessed Israel going into physical war with Palestine several times. Besides, Israelites have commanded victory over rival nations since the Old Testament times.
Hedges in his book asserts that the the moral certitude of the state in wartime is a kind of fundamentalism&has come increasingly to color the modern world of Christianity, Judaism, and Islam (428).
From this outset, it is clear that the contemporary world has largely adopted the ideals of fundamentalism as the expense of pursuing peace. Even the worlds major religions are following the same suit.
During the Old Testament times, God spoke to his people directly and would command them whether to make war or peace. The modern day Christians are supposed to be guided by the Holy Spirit and not physical desires (Lon 92).
In conclusion, it is spiritually logical for Christians to maintain sanity by being pacifists. From the above deliberations, it is vivid that even physical war is unhealthy to any nation irrespective of its global status. Christians are called to be peace makers since blessed are the peacemakers, for they will be called sons of God (Mathew 5:9).
Works Cited
Hedges, Chris. War is a Force that Gives Us Meaning. New York: Perseus Books Group, 2002. Print.
Lon, Edward Le Roy. Facing Terrorism: Responding as Christians. Louisville: Knox Press, 2004. Print.
Religion is one of the essential parts of human life. Different religions have different customs and traditions. There are a lot of religions all over the world. The most widespread one is Christianity. Religion is a belief. People go to church to pray to their God, to ask for some soul power to sustain some life difficulties, to get rid of some sins by telling them and to clear their soul from bad thoughts. Religion is a great power which turns people to good and godly actions.
One of the main symbols of religion is a cross. Looking on the cross, people remember about Christs torments for the sake of their lives and pray. They pray for Him, for their lives and health, they pray for peace, in order that the Christs death was not in vane. Cross is the symbol of delivering people from their sins. This was the purpose of the Son of God, who came into this world and died on the cross. He sacrificed his life for our sake, for our happiness. And people remember about it and come to the cross to pray.
John Bunyan in his book writes that the cross is usually connected with the first comforts of believer, but still its nature should be perceived more fully. The cross is a gathering of sins which people carry on their shoulders, and only coming to the church, standing near the crucified Christ on the cross and praying may help people burden of those sins.
The cross became the symbol of the sins of all humanity after the Son of the God went through the whole city caring this cross as if he carried all peoples sins. Christ died for sinners on the cross, and the cross also became a symbol of his death. The view of the cross, as the grand display of all the harmonious perfections of the Godhead, softens, humbles, and ameliorates the heart (Bunyan, 1998).
The most exciting moment in the book by John Bunyan is when a Christian comes along the cross. This episode shows the attitude to the cross as a religion symbol of not only one person but the whole Christian mankind.
He ran thus till he came at a place somewhat ascending; and upon that place stood a Cross, and a little below, in the bottom, a sepulchre (Bunyan, 1998). The cross on the grave is the symbol of the ending of peoples sinning life on the earth.
The person, as Christ, lived and carried his own cross of sins on his shoulders. And after his death, his burden of sins which he carried fell down and the cross on the sepulchre shows that he cleared from all sins and come to another world without any sins: he left them on the earth in a form of a cross, as the cross is a symbol of sin.
The cross as a religion symbol is rather complicated notion. It characterizes the sins in general and the clearing of these sins. The cross is characterized as a death of Christ and at the same time as a hope for people for a new, lighter and better life, as it was the main purpose of Christs death. And everybodys life is also connected with the cross as the symbol of releasing from the death.
Works Cited
Bunyan, John. The Pilgrims Progress. USA: Oxford University Press, 1998.
In Lewiss book the chronicles of Narnia, there are several Christian themes that can be identified in the story despite the authors use of mythology. The story runs parallel to the first books of the New Testament and parts of the Old Testament. However, the author of the book did not intend for it to be a Christian novel, rather a childrens novel.
Despite this, his Christian background is portrayed in the novel and it gives a Christian connotation to the novel. As a result, several Christian themes can be traced from the story. This essay intends to analyze the various Christian themes that are found in the novel.
A theme that is identified in the novel is that of incredulity. Susan, while hiding in the wardrobe finds herself in a new and strange world called Narnia. She meets new creatures on this side of the world and when she goes back, she excitedly tells her siblings of the adventure she has gone through while in the wardrobe.
However, her siblings doubt her and due to their disbelief, Susan encourages them to go into the wardrobe and experience it for themselves but nothing happens while they are there which causes them to think that Lucy is having mental problems otherwise known as hallucination.
In the bible it is this same disbelief the disciples had when they were told that Jesus had resurrected from the tomb. In fact peter runs to the tomb to verify but he finds linen that had covered Jesus by itself (Brennan 4).
Deception and greed are other themes that can be identified from the chronicles of Narnia. Edmund is a character in the book who deceives the others. First he does not confess that he was able to go to a new country that is Narnia to the other siblings when he gets back. Instead he keeps it a secret causing the others to think that Susan is hallucinating.
His deceiving act is motivated by his greed when he is given the Turkish delight by the white witch. In exchange for the Turkish delight, he gives the witch a lot of information and also promises to exchange his siblings for more Turkish delight Turkish Delight and to be a prince (Lewis 82).
This can be compared to Judas who betrays Jesus and the 12 disciples in exchange for 30 silver coins. Greed for the Turkish delight as well as for power drives Edmund to deception and betrayal just as Judas is driven by greed for money to betray Jesus.
Hospitality in the Chronicles of Narnia is another Christian theme that can be identified in the novel. When Susan arrives in Narnia she meets Tumnus whom even though had ill intentions at first, he later on welcomes her to his home for tea and treats her well.
Also on Susans second visit to Narnia with her siblings, they find out that Tumnus was arrested by the white which. Luckily, the robin comes to their aid and after a trip to the forest, he takes them to Mr. Beavers home where they are given dinner by Mr. Beavers wife. Through out the bible, people are encouraged to show hospitality to one another.
From the Old Testament to the New Testament there are incidences of hospitality where prophets and disciples were welcomed and housed in different houses. And whosoever shall not receive you, nor hear your words, when ye depart out of that house or city, shake off the dust of your feet. (The King James Version, Mat. 10.14)
Sacrifice is another Christian theme in the Chronicles of Narnia. In the book the White Witch betrays Edmund by deciding to kill him so that the prophecy that four humans would overpower her and rule over Narnia would not occur. Aslan learns of this and sacrifices to die instead of Edmund.
Due to Edmunds greed which is sin, he lays himself in a trap. Aslan redeems him by sacrificing himself to die. In the same way Jesus sacrificed his life for the sake of man in order to redeem man from sin which was caused by Adam and Eves decision to eat the fruit that God had told them not to eat.
By disobeying God and eating the fruit, Adam and Eve laid the rest of humankind in a trap which is sin and only Christ could redeem man from sin by sacrificing his life on behalf of the entire human race (Jacobs 7).
There is also the theme of redemption that can be identified from the novel. The inhabitants of Narnia had been cast under a spell by the White Witch for a long period of time.
The reign that would be brought about by the humans would redeem the whole of Narnia from this spell and then the inhabitants would enjoy the four seasons instead of having winter as the only season. When Aslan sacrifices himself and dies instead of Edmund, he resurrects It is more magic. They looked round.
There, shining in the sunrise, larger than they had seen him before, shaking his mane (for it had apparently grown again), stood Aslan himself. (Lewis 147). He later on joins peter and Edmund in a battle against the White witch. Aslan kills the White Witch and the whole of Narnia is redeemed from the witches reign and the land of Narnia enjoys peace.
In the same way Jesus is killed but then he resurrects and conquers the result of sin which is death as he resurrects. While conquering death, Jesus redeems man from bondage that is in form of sin. Man is thus freed from sin and this is the redemption that Jesus was bringing on earth just as Narnia was redeemed from the witches reign.
Finally, wickedness is a theme that runs throughout the novel. Witchcraft is evil and it is this that is a source of great distress for the people of Narnia Before the new, clean world I gave you is seven hours old, a force of evil has already entered it; waked and brought hither by this son of Adam, says Aslan (Lewis 126).
Wickedness is also evidenced by Edmunds greed when he decides to hide the truth about his meeting with the White Witch and his plot to be the only king of Narnia once his siblings are captured by the witch. Deception is wicked and so is sorcery which is forbidden in the bible.
Wickedness is a Christian theme since all of human suffering is grounded on the basis of evil which was introduced by Satan I the world. The source of wickedness in Narnia sprouts from the white witch. Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. (The King James Version, Gen. 6.5)
The chronicles of Narnia depict the wickedness and good present in everyday life in style that can reach out to children. It also utilizes Christian values and the moral of the story is written in a way that captures the attention of the reader who in this case is a child. The book is interesting for both adults and children and the Christian themes in it make it a source of interest for Christian theologians.
Works Cited
Brennan, Matt. The Lion, the Witch and the Allegory: An Analysis of Selected Narnia Chronicles. Into the wardrobe, (n.d). 12 May 2011.
Jacobs, Alan. The Narnian: The Life and Imagination of C. S. Lewis. San Francisco: Harper, 2005.
Lewis, Staples. The Chronicles of Narnia: the Lion, the Witch and the Wardrobe. New York: Macmillan publishers, 1988.
The King James Version. Ed. Asimov, Isaac. New York, NY: Avenel Books, 1981
The poem is written in an acute style and shrewd and skillful manner. The author introduces the readers from the very beginning to primeval horror and inborn prejudices. In the title, the fear for everything unknown and unexpected is put into the sounds of somebody, knocking at the door. The scene is laid in the parlor. The room is dark because the horrors are vague , and even flies are struck.
A sense of horror
The poem is rich in non-Christian allusions. They help to create a sense of horror, which is not usual for Christianity. The atmosphere of the poem gives an illusion of death, murder, and evil. The prejudices often build bounds in peoples minds; the threat is seen everywhere, even if it does not exist at all. Like in savage times, people are afraid of darkness and the unknown. No matter how civilized, people bear deep in their souls primitive instincts and fear in front of the future. Only faith gives hope for the better. Christian faith gives hope for future life after death and Gods justice.
Haitian religion Voodoo
The first allusion comes from the Haitian religion Voodoo. Among its main points is protection against evil witchcraft. Voodoo is also associated with zombies and voodoo dolls, the practice of sticking pins in them or nailing near the cemetery. In the public mind, it has much to do with cursing an individual. And in the poem voodoo strangler is sure to do harm and bring misfortune. He is unpredictable, like a zombie, and comes to torture.
An old woman usually excites positive emotions, associated with grandmother and her warmness. The poem old beggar woman has a witchs cackle . This cackle of a hungry, ominous grin, provokes a fear for life, which can be suckled off by this old witch. If she possesses some magical powers, she inflicts harm and damage. Of course, blaming somebody else for ones misfortune is common for humans, but the character in the text is sure to bring bad luck not only because she looks like a witch, but she is knitting a shroud, used when somebody dies. The image of the witch is common in European culture. The old wicked witch from childrens fairy-tales has changed a misfortune pursuing people in adult age.
A squatting Yogi
The next allusion is a squatting Yogi. He sits in his usual posture, crossed heart and navel , and meditates a murder. Yogis are famous for sophisticated asanas (postures) and lithe bodies. Such terms as karma and yoga are known in the Christian world (Flood). Their meditating practice, called to bring to Nirvana, in this poem is associated with a horrible crime. He is sitting and meditating; nobody knows what he is meditating about. And for the author of the poem, it is highly probable, that he is planning a flagrant crime.
Between many gods, goddesses and semi-gods Shiva occupies a special place (Dallapiccola). In the poem, he dances twitching feasted legs . It is a dance-making shiver with fear, Shiva has many arms and can make the head turn with dancing. He is a destroyer, represents a fierce, destructive deity, has three faces and the third eye, he can bring to ashes. Shiva terrors and wipes out those out of favor. Shiva is an Indian god, and his presence in the room is an ominous warning.
So we see that the geography of the religions depicted in the poem spreads throughout the world. The author of the poem has addressed local supernatural creatures and united all peoples in primeval horror. Africa, Europe, India, everybody is afraid of something inevitable. One more allusion of a fist walking on its fingers shows the fear for ones life. The fist is separated from the body and lives its own life. As if it takes revenge on his former master.
All these creatures occupy this room. Now it is full of murders, offenders, and tormentors. The person in the room is threatened with death. In the culmination of the poem, all the inhabitants of the room are walking and looking for a victim. The author enumerates all the horrors and here we can find prejudices in everybodys mind. Some people are afraid of witches, others of fists walking on their fingers. Children often create in their imagination monsters. In nightmares, subconsciousness reveals old fears. The author lets one more scary thing into the room. In the denouement, we see that it is simply a shadow. Not a voodoo strangler or Yogi, or Shiva or whoever, it is simply the fear. The fear of people is the main character in the poem. And the shadow means nothing, nobody is in the room, nobody wants to do us any harm. It is people, who create horror for themselves. People often exaggerate menaces, and fear takes molehills for mountains.
Symbols of death and horror
The author uses many symbols of death and horror. They are a shroud, murder, a witch, a fang. All these words make the poem sound even more dramatic. Everything has merged into one big lump. All the characters of the poem are doing their dark deeds: meditating murder or knitting a shroud , walking or dancing . They all move and this makes the picture even more frightening. In the vortex of creatures, it is so easy to get lost. These frightening shadows can take you alone, and there is no escape or shelter.
In the poem, there are no Christian symbols, such as a cross, or a dove, or a holy trinity. All the symbols are taken from other religions or peoples prejudices. They create an atmosphere of a horror film because the author depicted them so vividly using just several words. In this skillful manner, he asks the question Whos there? never answering it. We stay in fear of fro unknown because of too many suppositions and no answer. The easiest thing to do is to assume that nobody is there, because of fear to go and seeing. Better not to know, and be a victim of ones fear congealed into a hunched fang .
Conclusion
The author implies every reader in his poem; he threatens him at first, then consoles, but consoles in his special manner, when it gets even more terrible. We feel that even flies, creatures without consciousness, guided by instincts, are freeze with horror. So this poem is an excellent example of making a reader laki and be afraid at the same time. In conclusion, we may assume, that the author used non-Christian symbols to make his poem sound coherent and more vivid. We admire his skill to unite all the gods and items, filled by some kind of discomfort for usual humans, into one tapestry and create a unique picture of a room with an innocent victim and torturing creatures.
Works Cited
Dallapiccola, Anna L. Dictionary of Hindu Lore and Legend. London: Thames & Hudson, 2002.
Flood Gavin. The Ascetic Self: Subjectivity, Memory and Tradition. Cambridge University Press, 2006.
Throughout history, and despite pervasive cynicism, there is growing attention from various individuals on the situation of the demonic entity in society. Most people have heard or become familiar with demoniacs across their lifespan. In an article titled Spirit possession: Perspectives on pastoral assessment and care, Research Outreach documents how evil forces depicted in popular cultures and horror movies like The Exorcist give more insights on this distressing subject. Regardless of widespread academic distrust, demons have been present for many years (Illueca, 2019). The increasing interest in the occult world and other rituals linked to diabolical are becoming extensive in a wide segment of the populace, prompting renewed vigor in comprehending their actions (Giordan & Possamai, 2018). For instance, in the United States, Gallup surveys demonstrated several people believing in occult activities increased from roughly 55 percent to 70 percent between 1990 and 2004 respectively. Accordingly, Baal, one of the dreadful demonic entities in the Christian demonology is comprehensively described and analyzed.
Description
The word Baal is extracted from the Hebrew Bible but has never been assimilated into their language to represent deity since Israel was barred from mentioning idol names. The term could not be created within Israel as it was detested and abominable. Therefore, he was an imported deity who later penetrated the worshiping culture of Israel. The ghostly being can be an artificial object allotted divine and supernatural status. Since worshiping is an intrinsic desire that is nearly instinctive in people, it results in an attachment to the supernatural character of a higher self-definition of the person (Giordan & Possamai, 2018). Worshiping demands loyalty and belonging to that respective god-like living.
The Old Testament depicts Israelites worshipping Yahweh coupled with a brawl to remain a monotheistic society amid reverence for varied gods. Israel was not merely a people; it was a chosen race loved by God evident by the Lord calling it His son who was rescued from severe suffering in Egypt (King James Bible, 2021, Hosea 11:1). Moreover, in Jeremiah 11:4 (King James Bible, 2021), the strong relationship is further validated in the covenant formula. The pronouncement by the Lord affirms to them that He will be with the people and they shall reciprocate the love. The appearance of Baal represents a man with horns and ahead, just as it has been depicted in many biblical accounts. His hands have been portrayed as raised while holding a fulmination bolt, which denotes fertility and destruction. Occasionally, Baal has been depicted as seated on a divan, signifying a lord or king of gods. The demon Baal also looked like a toad, cat, man, or groupings thereof.
The narrative of Hebrew religion can be seen as a strain between the spiritual understanding of God and worship. It also reflects the promise of real faith by Israelites and numerous pressures arising from idolatry that attempts to materialize and debase the national practice and consciousness. Therefore, the name Baal is prevalent in extra-Biblical periods and the Hebrew Scripture portrays its meaning as a master, owner, husband, or lord. According to the Egyptian stories, Baal is a spiritual entity that refers to the Semitic god while the Canaanites believed it dwelt in springs, rocks, mountain summits, and blessed trees (Faber, 2021). Baal threatens people in many ways to ensure adherence to its requirements. For instance, it is known to bring lightning and thunder, making it seen as the driver of the storms. The expression accentuates the Canaanite belief of its presence evident by the initiation of the nimbus in the sky. Baal was predominantly linked to offering rainfall, making him extremely useful to the people.
When the Israelites reached Canaan after a long journey in the wilderness, they landed in a place of farmers rather than shepherds. Canaan was fertile at levels never seen before by the Hebrew nomads. The Canaanites linked this magnitude of land fertility to their deity, Baal, making Israelites, Gods preferred population begin thinking otherwise. The Israelites began asking hard questions amongst themselves. Could the Lord who steered them out of Egypt across the harsh wilderness also offer fertile land in the promised place? The typical victims were the ancient near east communities who attached divine solutions to some natural cycles and events that sometimes go beyond comprehension. It can be noted that the rainfall situation induced societies to infer the existence of heavenly forces that helped in creating rain (Faber, 2021). The situation implies that the deity Baal remained a spiritual projection among the Canaanites to elucidate the formation of rain where he created pictures to actualize his manifestation.
Within the pantheon of supernatural beings, Baal was a highly popular worshiping creature in Israel seen by several prophetesses and prophets he commanded. From the scriptural narrative, Prophet Elijah and those of Baal engaged in a contest on Mount Camel. Elijah probed to know the extent of Baal worshiping in Israel and moved near the people, seeking to know their loyalty to either God or Baal. He asked them to follow the Lord or those with conflicting opinions to follow Baal (King James Bible, 2021, 1 Kings 18:21-22). Moreover, Baals prophets came from Israel and consisted of men who had taken the priestly office in Baalism life. Baal is cited in many instances in the Old Testament, especially when the people are challenged to select whom to worship between him and Yahweh. He is recognized as the main Canaanite god and the books of the first and second Kings cite Baal on many occasions.
The oldest deity across cultures living in the primordial Near East was the maker of god El whose mistress, Asherah (the goddess of fertility) delivered a powerful creature called Baal. Over the periods, there seems just to be one Baal as his dominance became unmatched among other deities, and the revering of El waned (Faber, 2021). Baal defeated other gods such deity of storms, the sea, thunder, lighting, death, and rain. The Hebrews perceived the sea as a destructive and evil thing. Therefore, Baals promise to stop storms and manage the destructive effects of the sea combined with his ability to generate abundant harvests, elevated him to attract the Israelites. It is difficult to comprehend why Yahweh adherents failed to understand that only God alone had the authority and powers to control everything in the world. Probably, their desert journey triggered them to examine Gods control over fertile farms. Perhaps, it was just the sinful pagan actions that made Baal appeal to them.
The uses of Baal cut across several aspects of society. First, it serves as a teaching case on elements of demonology. The Israelite comprehension of demonic creatures, as it occurred in the common minds or even in the mythical fancy, resembled in many ways, what has been held in other places. Second, Demons reside in ruins or deserts and can inflict sickness or pain on human beings (Faber, 2021). They can trouble the minds of men and even deceive them. The furtive being who attacked Jacob in the book of Genesis shows a trait that conforms to the widespread conviction connected to some demons whose spirits are active at night and expires at dawn. In Proverbs 21: 16 (King James Bible, 2021), the scripture comments on the shades of the deceased. The congregation of darks continues on mysterious existence but does not interfere with the living. Even in the Israelite common religion, however, there appears to have been moderately little anxiety of spirits emanating from the departed.
Some aspects of the Israelite idols resemble apotropaic measures used in certain religions. The bells attached to the robes of priests recall their application in cultures in the norms that their tinkling scares demonic forces. For example, horns stated in Leviticus 25:9 and Exodus 19:16 (King James, 2021) show an indication of the presence of evil forces in the old days. The coating of doorposts mentioned in Exodus 12:17 (King James Bible, 2021) and even incense indicated in Leviticus 16:12 (King James Bible, 2021) depict ways demonic spirits were scared in the ancient societies. However, it is complicated to estimate the protection levels that these devices offered against evil spirits during those days.
Contextually, the role of Baal presumed that nature to some level determined the kind of god who would be uppermost in the Canaanites minds. For instance, the god who gives survival seen past human control warrants reverence and worship. In the context of Canaan and the high need for rain, Baal became profoundly relevant in that world (Faber, 2021). He adequately met societal needs, such as rain, and was identified as a supernatural being, supporting the survival requirements of the people. Therefore, it can be inferred that the people had the appropriate mindset to see and follow what they deemed beneficial from the Baal, especially in a society mainly characterized by multiple demonic entities.
Analysis
The primeval near eastern communities formed the melting pot of multifaceted ritualistic and demonic worship. The covenantal monotheism digressed from the existing context beliefs, and norms of the neighboring societies. For instance, Israel was a place, where Yahweh guided amid deep-rooted myths about divine creatures (Faber, 2021). When Yahweh summoned Abraham, the ancient societys religiosity, as well as their understanding of God, had already progressed to greater levels. The people in such areas were already satisfied with the nature of their gods. Any situation that would lead to searching for a new deity was met with utter resistance. For example, the Canaanites, Akkadians, and Sumerians had already developed theologies and cosmogonies of their divinities (Faber, 2021). The temples of these communities were full of functional rituals as dictated by their tenets.
Assessment of various pieces of the literature reveals few attempts in abandoning their gods for Yahweh. In 1 Samuel 8:2 (King James Bible, 2021), the scripture depicts the struggles of the preferred persons trying not to emulate other societies but to remain loyal to one God. Israel needed a king and the elders came together with Samuel urging him to walk on the right path. The aspect witnessed in Baal in dominating certain lesser demonic bodies coupled with the provision of other needs in the society made him monstrous. The conflict appears to apply to the god who tussled in controlling the natural forces in attempts to exert their providential and authority powers. In what can be termed secondary divinities, some gods apply what the supreme creatures have created. Therefore, by conquering Yam, Baal instituted an external superiority over the planetary waters used to enrich the earth. By overcoming Yam, it denotes that Baal had powers over water otherwise it could encounter revolt.
Baal is portrayed as a victor and a warrior since he defeated many demonic beings. These deities represent gods or natural forces who can manage nature. One observable aspect is that Baal lived in persistent conflict since his rivals were frequent processes. The aspect of demonology as documented in the New Testament partially reflects a contemporary prevalent belief that also appears in the rabbinic texts and the dualism in Qumran. Those sicknesses in which a pervasion of individual personality exists, making the demon direct man in his speech and acts (King James Bible, 2021, Mark 1:23-26). The rabbinic literature, which refers to demons as evil spirits or unclean spirits, believed these natural powers inhabit waste dwellings and that their possession causes or links to numerous diseases.
The account of how Jesus healed a demoniac by driving a legion of what was termed an unclear spirit into a huge herd of swine is a classical example. The New Testament demonstrates a clear persistence of ancient widespread conviction on the existence and the possible influence of demonic powers (King James Bible, 2021, Mark 5:1-22; Mathew 8:26-34, and Luke 8:24-40). The situation is akin to the parable stated in Mathew 12:39-45 (King James Bible, 2021) where the unclean spirits roving across the wilderness are accompanied by seven devils. Baal, just like other spirits cited in the Old and New Testaments depicts how harmful these supernatural beings can be to human beings.
Some key issues arising from this demonic power were seen during appeasing events. Baal supporters pacified him through the provision of sacrifices, which were common animals, such as bulls or ships (King James Bible, 2021, 1 Kings 18:21-26). Some of the gifts also included pigs, even though God prohibited his society from consuming pork. During a crisis, some of his followers sacrificed their firstborn children to attain individual prosperity, and the scripture terms this practice abominable (King James Bible, 2021, Deuteronomy 12:31). Asherah was deified in many ways, comprising through ritual sexual intercourse. While she was understood to be Baals mother, she was also seen as his lover. The followers also engaged in sympathetic magic where they presumed they could sway gods actions by involving in unwarranted behaviors like immoral sex to make the deities join the act for enhanced harvest. The deeds became prevalent and turned the society to practice religious prostitution.
In conclusion, the demon Baal is a widely discussed deity, especially in Christian demonology. The god is cited extensively in the scripture as the main idol among the Canaanites. His followers have staunched attachment and received a wide range of benefits ranging from bountiful harvests to inducing rains by worshiping him. The Israelites upon landing in Canaan were perplexed by this belief and were attracted to him. With numerous backing from peer-reviewed articles and scriptural texts, the research reveals the magnitude of Baals significance to his intransigent followers.
References
Giordan, G., & Possamai, A. (2018). Mastering the devil: A sociological analysis of the practice of a Catholic exorcist. Current Sociology, 66(1), 74-91. Web.
Faber, R. (2021). The cosmic spirit: Awakenings at the heart of all religions, the earth, and the multiverse. Wipf and Stock Publishers.
Illueca, M. (2019). Interdisciplinary Perspectives on Spirit Possession and Deliverance Ministries. Journal of Pastoral Care and Counselling, 72 (4), 269-277. Web.
King James Bible. (2021). King James Bible Online. Web.
Spirit possession: Perspectives on pastoral assessment and care. (n.d.). Research Outreach. Web.
Throughout history, and despite pervasive cynicism, there is growing attention from various individuals on the situation of the demonic entity in society. Most people have heard or become familiar with demoniacs across their lifespan. In an article titled Spirit possession: Perspectives on pastoral assessment and care, Research Outreach documents how evil forces depicted in popular cultures and horror movies like The Exorcist give more insights on this distressing subject. Regardless of widespread academic distrust, demons have been present for many years (Illueca, 2019). The increasing interest in the occult world and other rituals linked to diabolical are becoming extensive in a wide segment of the populace, prompting renewed vigor in comprehending their actions (Giordan & Possamai, 2018). For instance, in the United States, Gallup surveys demonstrated several people believing in occult activities increased from roughly 55 percent to 70 percent between 1990 and 2004 respectively. Accordingly, Baal, one of the dreadful demonic entities in the Christian demonology is comprehensively described and analyzed.
Description
The word Baal is extracted from the Hebrew Bible but has never been assimilated into their language to represent deity since Israel was barred from mentioning idol names. The term could not be created within Israel as it was detested and abominable. Therefore, he was an imported deity who later penetrated the worshiping culture of Israel. The ghostly being can be an artificial object allotted divine and supernatural status. Since worshiping is an intrinsic desire that is nearly instinctive in people, it results in an attachment to the supernatural character of a higher self-definition of the person (Giordan & Possamai, 2018). Worshiping demands loyalty and belonging to that respective god-like living.
The Old Testament depicts Israelites worshipping Yahweh coupled with a brawl to remain a monotheistic society amid reverence for varied gods. Israel was not merely a people; it was a chosen race loved by God evident by the Lord calling it His son who was rescued from severe suffering in Egypt (King James Bible, 2021, Hosea 11:1). Moreover, in Jeremiah 11:4 (King James Bible, 2021), the strong relationship is further validated in the covenant formula. The pronouncement by the Lord affirms to them that He will be with the people and they shall reciprocate the love. The appearance of Baal represents a man with horns and ahead, just as it has been depicted in many biblical accounts. His hands have been portrayed as raised while holding a fulmination bolt, which denotes fertility and destruction. Occasionally, Baal has been depicted as seated on a divan, signifying a lord or king of gods. The demon Baal also looked like a toad, cat, man, or groupings thereof.
The narrative of Hebrew religion can be seen as a strain between the spiritual understanding of God and worship. It also reflects the promise of real faith by Israelites and numerous pressures arising from idolatry that attempts to materialize and debase the national practice and consciousness. Therefore, the name Baal is prevalent in extra-Biblical periods and the Hebrew Scripture portrays its meaning as a master, owner, husband, or lord. According to the Egyptian stories, Baal is a spiritual entity that refers to the Semitic god while the Canaanites believed it dwelt in springs, rocks, mountain summits, and blessed trees (Faber, 2021). Baal threatens people in many ways to ensure adherence to its requirements. For instance, it is known to bring lightning and thunder, making it seen as the driver of the storms. The expression accentuates the Canaanite belief of its presence evident by the initiation of the nimbus in the sky. Baal was predominantly linked to offering rainfall, making him extremely useful to the people.
When the Israelites reached Canaan after a long journey in the wilderness, they landed in a place of farmers rather than shepherds. Canaan was fertile at levels never seen before by the Hebrew nomads. The Canaanites linked this magnitude of land fertility to their deity, Baal, making Israelites, Gods preferred population begin thinking otherwise. The Israelites began asking hard questions amongst themselves. Could the Lord who steered them out of Egypt across the harsh wilderness also offer fertile land in the promised place? The typical victims were the ancient near east communities who attached divine solutions to some natural cycles and events that sometimes go beyond comprehension. It can be noted that the rainfall situation induced societies to infer the existence of heavenly forces that helped in creating rain (Faber, 2021). The situation implies that the deity Baal remained a spiritual projection among the Canaanites to elucidate the formation of rain where he created pictures to actualize his manifestation.
Within the pantheon of supernatural beings, Baal was a highly popular worshiping creature in Israel seen by several prophetesses and prophets he commanded. From the scriptural narrative, Prophet Elijah and those of Baal engaged in a contest on Mount Camel. Elijah probed to know the extent of Baal worshiping in Israel and moved near the people, seeking to know their loyalty to either God or Baal. He asked them to follow the Lord or those with conflicting opinions to follow Baal (King James Bible, 2021, 1 Kings 18:21-22). Moreover, Baals prophets came from Israel and consisted of men who had taken the priestly office in Baalism life. Baal is cited in many instances in the Old Testament, especially when the people are challenged to select whom to worship between him and Yahweh. He is recognized as the main Canaanite god and the books of the first and second Kings cite Baal on many occasions.
The oldest deity across cultures living in the primordial Near East was the maker of god El whose mistress, Asherah (the goddess of fertility) delivered a powerful creature called Baal. Over the periods, there seems just to be one Baal as his dominance became unmatched among other deities, and the revering of El waned (Faber, 2021). Baal defeated other gods such deity of storms, the sea, thunder, lighting, death, and rain. The Hebrews perceived the sea as a destructive and evil thing. Therefore, Baals promise to stop storms and manage the destructive effects of the sea combined with his ability to generate abundant harvests, elevated him to attract the Israelites. It is difficult to comprehend why Yahweh adherents failed to understand that only God alone had the authority and powers to control everything in the world. Probably, their desert journey triggered them to examine Gods control over fertile farms. Perhaps, it was just the sinful pagan actions that made Baal appeal to them.
The uses of Baal cut across several aspects of society. First, it serves as a teaching case on elements of demonology. The Israelite comprehension of demonic creatures, as it occurred in the common minds or even in the mythical fancy, resembled in many ways, what has been held in other places. Second, Demons reside in ruins or deserts and can inflict sickness or pain on human beings (Faber, 2021). They can trouble the minds of men and even deceive them. The furtive being who attacked Jacob in the book of Genesis shows a trait that conforms to the widespread conviction connected to some demons whose spirits are active at night and expires at dawn. In Proverbs 21: 16 (King James Bible, 2021), the scripture comments on the shades of the deceased. The congregation of darks continues on mysterious existence but does not interfere with the living. Even in the Israelite common religion, however, there appears to have been moderately little anxiety of spirits emanating from the departed.
Some aspects of the Israelite idols resemble apotropaic measures used in certain religions. The bells attached to the robes of priests recall their application in cultures in the norms that their tinkling scares demonic forces. For example, horns stated in Leviticus 25:9 and Exodus 19:16 (King James, 2021) show an indication of the presence of evil forces in the old days. The coating of doorposts mentioned in Exodus 12:17 (King James Bible, 2021) and even incense indicated in Leviticus 16:12 (King James Bible, 2021) depict ways demonic spirits were scared in the ancient societies. However, it is complicated to estimate the protection levels that these devices offered against evil spirits during those days.
Contextually, the role of Baal presumed that nature to some level determined the kind of god who would be uppermost in the Canaanites minds. For instance, the god who gives survival seen past human control warrants reverence and worship. In the context of Canaan and the high need for rain, Baal became profoundly relevant in that world (Faber, 2021). He adequately met societal needs, such as rain, and was identified as a supernatural being, supporting the survival requirements of the people. Therefore, it can be inferred that the people had the appropriate mindset to see and follow what they deemed beneficial from the Baal, especially in a society mainly characterized by multiple demonic entities.
Analysis
The primeval near eastern communities formed the melting pot of multifaceted ritualistic and demonic worship. The covenantal monotheism digressed from the existing context beliefs, and norms of the neighboring societies. For instance, Israel was a place, where Yahweh guided amid deep-rooted myths about divine creatures (Faber, 2021). When Yahweh summoned Abraham, the ancient societys religiosity, as well as their understanding of God, had already progressed to greater levels. The people in such areas were already satisfied with the nature of their gods. Any situation that would lead to searching for a new deity was met with utter resistance. For example, the Canaanites, Akkadians, and Sumerians had already developed theologies and cosmogonies of their divinities (Faber, 2021). The temples of these communities were full of functional rituals as dictated by their tenets.
Assessment of various pieces of the literature reveals few attempts in abandoning their gods for Yahweh. In 1 Samuel 8:2 (King James Bible, 2021), the scripture depicts the struggles of the preferred persons trying not to emulate other societies but to remain loyal to one God. Israel needed a king and the elders came together with Samuel urging him to walk on the right path. The aspect witnessed in Baal in dominating certain lesser demonic bodies coupled with the provision of other needs in the society made him monstrous. The conflict appears to apply to the god who tussled in controlling the natural forces in attempts to exert their providential and authority powers. In what can be termed secondary divinities, some gods apply what the supreme creatures have created. Therefore, by conquering Yam, Baal instituted an external superiority over the planetary waters used to enrich the earth. By overcoming Yam, it denotes that Baal had powers over water otherwise it could encounter revolt.
Baal is portrayed as a victor and a warrior since he defeated many demonic beings. These deities represent gods or natural forces who can manage nature. One observable aspect is that Baal lived in persistent conflict since his rivals were frequent processes. The aspect of demonology as documented in the New Testament partially reflects a contemporary prevalent belief that also appears in the rabbinic texts and the dualism in Qumran. Those sicknesses in which a pervasion of individual personality exists, making the demon direct man in his speech and acts (King James Bible, 2021, Mark 1:23-26). The rabbinic literature, which refers to demons as evil spirits or unclean spirits, believed these natural powers inhabit waste dwellings and that their possession causes or links to numerous diseases.
The account of how Jesus healed a demoniac by driving a legion of what was termed an unclear spirit into a huge herd of swine is a classical example. The New Testament demonstrates a clear persistence of ancient widespread conviction on the existence and the possible influence of demonic powers (King James Bible, 2021, Mark 5:1-22; Mathew 8:26-34, and Luke 8:24-40). The situation is akin to the parable stated in Mathew 12:39-45 (King James Bible, 2021) where the unclean spirits roving across the wilderness are accompanied by seven devils. Baal, just like other spirits cited in the Old and New Testaments depicts how harmful these supernatural beings can be to human beings.
Some key issues arising from this demonic power were seen during appeasing events. Baal supporters pacified him through the provision of sacrifices, which were common animals, such as bulls or ships (King James Bible, 2021, 1 Kings 18:21-26). Some of the gifts also included pigs, even though God prohibited his society from consuming pork. During a crisis, some of his followers sacrificed their firstborn children to attain individual prosperity, and the scripture terms this practice abominable (King James Bible, 2021, Deuteronomy 12:31). Asherah was deified in many ways, comprising through ritual sexual intercourse. While she was understood to be Baals mother, she was also seen as his lover. The followers also engaged in sympathetic magic where they presumed they could sway gods actions by involving in unwarranted behaviors like immoral sex to make the deities join the act for enhanced harvest. The deeds became prevalent and turned the society to practice religious prostitution.
In conclusion, the demon Baal is a widely discussed deity, especially in Christian demonology. The god is cited extensively in the scripture as the main idol among the Canaanites. His followers have staunched attachment and received a wide range of benefits ranging from bountiful harvests to inducing rains by worshiping him. The Israelites upon landing in Canaan were perplexed by this belief and were attracted to him. With numerous backing from peer-reviewed articles and scriptural texts, the research reveals the magnitude of Baals significance to his intransigent followers.
References
Giordan, G., & Possamai, A. (2018). Mastering the devil: A sociological analysis of the practice of a Catholic exorcist. Current Sociology, 66(1), 74-91. Web.
Faber, R. (2021). The cosmic spirit: Awakenings at the heart of all religions, the earth, and the multiverse. Wipf and Stock Publishers.
Illueca, M. (2019). Interdisciplinary Perspectives on Spirit Possession and Deliverance Ministries. Journal of Pastoral Care and Counselling, 72 (4), 269-277. Web.
King James Bible. (2021). King James Bible Online. Web.
Spirit possession: Perspectives on pastoral assessment and care. (n.d.). Research Outreach. Web.
There is an open discussion concerning the role of Christianity in the transition between the Roman and Medieval worlds. However, the Christian religion had a significant impact on that transition. Religion and the Church were essential components of both Roman and Medieval cultures. Christianitys primary role in the transition between those worlds was the promotion of a worldview system that led to conversion from one age to another because that system changed the world.
First of all, Christianity was used to change peoples attitudes toward their lives, behavior, and authority. According to Ershov et al. (2019), the Church possessed moral and religious leadership, promoting the idea that royal power is of divine origin. That was the first step in the transition to the Medieval age: royalty was identified as sacred, and authorities will was presented as Gods will. Therefore, being against that will factually mean being a heretic, so peoples faith in God made them fear and respect loyalty. Christianity encouraged people to be submissive and humble and love their ruler as they love Jesus Christ (Ershov et al., 2019). The ideological and moral principles controlled the population, which strengthened the powers of the Church and royalty.
Furthermore, the Church formed and supported the religious worldview of life, making people change their attitude toward their deeds and behavior. As Ershov et al. (2019) state, that worldview was based on the killing of the flesh and the liberation of the spirit (p. 59). That lies in the core of the philosophy of asceticism: to reject life pleasantries and behave strictly (Ershov et al., 2019). These conditions helped the Church cultivate the institution of monasticism, and its first form was asceticism based on the principles of solitude (Ershov et al., 2019).
To pursue a monastic life meant to have contempt for the world, so monasteries were places where people forgot about pleasure and concentrated on serving God (Ershov et al., 2019). Therefore, as contempt for the world was one of the essential features of the Medieval culture, monasteries significantly impacted the transition between the Roman and Medieval worlds.
Furthermore, monasticism was an instrument of the Church to ensure that people respect it and to eliminate heretics. According to Ershov et al. (2019), the implementation of that instrument was mendicant monastic orders, namely Franciscans and Dominicans. Those orders further became the courts of the Inquisition, and their purpose was to pursue heretics (Ershov et al., 2019). The monks were ordered to live only by begging, to dress in rough clothes, to walk barefoot, to be girded by a rope and not to have any property (Ershov et al., 2019, p. 61). That way, monasteries influenced the transition to the Medieval world because monks lives were a model for Medieval culture.
On the whole, Christianity played a significant role in the transition between the Roman and Medieval worlds as it promoted the worldview system that changed the world and became the bridge between the ages. Christianity changed peoples attitudes to their lives because the Church had moral and ideological control over the population. Thus, the Church formed and supported the Christian worldview of life with the help of monasticism. It further became the Churchs instrument to ensure that it is respected and heretics are punished. The Christian religion was a leading element of the Medieval ages formation, shaping its worldview system and determining its path. Therefore, the changes that Christianity brought to peoples lives made the transition to the Medieval world possible and significantly impacted that world.
The Eastern Roman Empire in the Post-Roman World
Historians of modern scientific society have an open debate on whether the fall of Rome was the end of the Roman Empire. An opinion exists that the events related to the fall of Rome did not truly end the Roman Empire, and it continued to flourish in the East. In fact, the Roman Empire found its continuation in the Byzantine Empire and played a significant role in the so-called post-Roman world, which cannot be identified as post-Roman in this case. The Eastern Roman Empire was a model to the outside world, and many historical events happened under Byzantine influence. The Byzantine Empire was a crucial historical period of the Roman Empires development, made its transition into the Medieval state possible, and influenced the formation of the entire world.
As mentioned before, the Byzantine Empire can be considered a transformation of the Roman Empire into a civilization of a new age. According to Bury (2019), Byzantiums culture consisted of the social elements of West and East, fusing into a new, unique culture. The historian states that, though the atmosphere of Eastern Rome was not the same, many elements of the Roman Empire were present in Byzantium (Bury, 2019). The Byzantine spirit was similar to the nature of the Eastern Roman Empire, judging by the archaeological findings and historical research of the past years (Bury, 2019). Thus, history cannot consider the Roman Empire dead after the fall of Rome since it continued its life and development in the East as the Byzantine Empire.
Moreover, the Eastern Roman Empire was a significant player in the world political arena, and its influence was a reason for many significant events that occurred in the world while Byzantium existed. The Byzantine Empire was a strong centralized state, and such political conditions became a model for many other countries (Bury, 2019). Many tribes that were weakly correlated followed the example of the Eastern Roman Empire, joining each other and forming new forms of government (Bury, 2019).
Furthermore, many historical conditions empowered the impact of the Byzantine Empire, including the fall of slave-holding construction, feudal fragmentation, cultural regress, and others (Bury, 2019). These events destroyed many achievements of the ancient world, whereas Byzantium managed to save them (Bury, 2019). Therefore, the Eastern Roman Empire was a model to the outside world, and many states were formed following its example.
Summing up, the Roman Empire did not die with the fall of Rome but continued its existence in the East as the Byzantine Empire, significantly influencing the world in its turn into the Medieval state. Byzantium saved many social and cultural elements of the Roman Empire and blended them into a unique culture. Rome cannot be considered an indeed fallen empire as Byzantium was a continuation of Roman history. Furthermore, the Eastern Roman Empire had a critical impact on the outside world because it managed to save many ancient achievements that other state states lost when the transition to the Medieval age began. The Byzantine Empire was a role model to the world in many ways, meaning that the so-called post-Roman world formed under the influence of Roman culture.
References
Bury, J. B. (2019). History of the Eastern Roman Empire: From the fall of Irene to the accession of Basil I. e-artnow.
Ershov, B. A., Belorukov, S. A., Bykov, A. G., & Serikov, T. A. (2019). The role of the church in medieval society. Bulletin Social-Economic and Humanitarian Research, 1(3), 58-64. Web.
Various cultures around the world have unique creation myths and traditional methods of presenting them through art. The cosmology of the Aztec civilization was quite different from the Europeans that conquered them. Firstly, the Europeans Christian God created mankind in his own image and granted him dominion over a perfectly constructed world, the Garden of Eden (Holy Bible, New International Version, Genesis 1:27). In the Bible, he is described as a benevolent, if strict, father figure who can forgive humankind their sins and grant them eternal redemption. Consequently, God is depicted in art as a wise, older man with a beard and white hair. Christian art primarily praises the power of His forgiveness and the bountiful nature that He created.
In contrast, Aztec creation stories are based on dismembered gods, and thus the origin of the world is catastrophic violence, which explains why Aztec art depicts divinity as gruesome and awe-inspiring (National University, 2022). Their art functions as a warning and an order to obey. They demand blood in exchange for food, and each sculpture of the gods in Aztec culture contains a receptacle for human hearts (National University, 2022). Unlike Christianity, the central figure is a female goddess, but similarly to Eve, she is primarily a passive player whom the other gods punish. Furthermore, Coatliques choice to give birth a second time against her childrens wishes could also be interpreted as the Aztec version of Eves sin of disobedience.
Both Aztec and Christian gods are described as perfect and self-contained. However, in the Aztec mythos, gods are above the concepts of good and evil, while in the Christian order evil is considered the dominion of Satan and the opposite of God. Therefore, Aztecs have to appease a bloodthirsty, violent goddess to receive food and survive. On the other hand, Christians have to reject sin and submit their spirit to God to gain eternal salvation. Ultimately, the Christian creation story is based on forgiveness and love compared to the Aztecs survival through violence, and this difference is reflected in their opposing art styles.