Category: Religion 1596

Curious to find the answer to the question, Who is a watchmaker according to William Palley? Youre in the right place! This essay contains The Watch and the Watchmaker summary of the theory and analysis of William Palley watchmaker argument in support of the existence of God. Sounds interesting? Keep reading to learn more!

Paleys Watch and the Watchmaker Argument: Introduction

For centuries, philosophers and thinkers have made many arguments for and against the existence of God. One of the simplest and most powerful arguments made by the proponents of the existence of God is the design argument. The basic premise of the design argument is that the complex and functional quality of everything that exists in nature points to the existence of an intelligent designer. One of the most famous design arguments is the Watch and the Watchmaker argument made by William Paley.

William Paley Watch Analogy

In Paleys Watch Argument, the watch is used as an analogy of the universe while the watchmaker is used as an analogy of God. Paley attempts to show that just as a watch, which is a complex device that fulfills a certain function, requires a maker, the universe, which is equally sophisticated and has complex life forms must have a designer.

Paley begins his argument by stating that if someone was to come across a simple object such as a rock on the ground, he could assume that the rock had always existed there. However, if the person came across a watch on the ground, he could not make the same assumptions as with the rock.

The complex nature of the watch, with its gears and wheels combined with the fact that it has a function would cause us to think there was a watchmaker somewhere. The watch is made in a precise manner and without this precision, it would not function. The intricacy of the watch would lead us to believe that someone somewhere made the watch for a given purpose.

The Watch and the Watchmaker Argument Analysis

Paley argues that without knowing how to make a watch or knowing any watchmakers, we would still get to believe in the existence of a watchmaker by observing the watch on the ground. We would know that it was impossible for the ground to have produced the watch or for it to have evolved from previous lesser forms of a watch.

This argument is used to prove the existence of a universe creator. The universe shows the same kind of functional complexities demonstrated by the watch and fulfills certain purposes. Just like the watch, organisms in the universe contain different parts that are organized in such a way that the organism functions well.

Paley elaborates that organisms such as insects contain specialized features such as antennas and wings that work together to ensure the survival of the organism. This intelligent design is proof of an intelligent designer who might be referred to as God. In Paleys argument, the intelligent designer is the provider of prescriptive laws. These laws govern how the created object should function. If followed, the created object will function perfectly. However, the laws can be broken leading to imperfect functioning.

Paleys Watch and the Watchmaker Argument: Conclusion

Objections are raised against Paleys argument since it does not explain laws of nature. These laws, such as gravity and time, are necessary for the correct functioning of the universe. As such, they affect how the watch would work. However, these laws appear to have existed forever and there is no evidence of a natural laws creator. Another objection is presented by the evolution theory as presented by Charles Darwin. In his theory, Darwin explains how complex artifacts can be created though mutation and natural selection.

In spite of the objections, Paleys Watch and the Watchmaker argument is a simple yet strong argument in support of an intelligent designer of the universe. Many theists make use of this argument to support their claims that there is a God.

Introduction

Religion has played an important responsibility in the traditional world as well as in the modern world. In order to complement religion, a number of societies for example Chinese, Romans and Greeks emulated rationalism. Modern world is the historic period when the European countries began to expand spreading imperialism in many parts of the world. On the other hand, traditional world is the period prior to the year1500.One of the major difference between the modern and the traditional world is that the former world is characterized with a change in economic, transportation and in the technological sectors while the latter is characterized by a strong believes in religion. Religion explained everything which occurred in the traditional world (Coogan and Metzger 76). Majority of the people in the traditional world shared a common culture and religion. A good example of a strong relationship between the societies and religion is indicated by the caste system which is emulated by Hinduism. A good example of a religion that united the traditional society is Bhagavad Gita (Chapple, 14). According to Roberts, 25 the Middle East countries and the Mediterranean civilizations which includes the Greeks, Egyptians and the Sumerians had a strong impact in the traditional world. Greco-Roman empire and Rome were some of the societies that emerged after the traditional world. This paper seeks to compare and contrast the histories of the Western religions and the Eastern religions.

Western religions

Western religions comprises of Judaism, Christianity and Islam. On the other hand, Eastern religions encompass the Buddhism and Hinduism. Even though there are many religions in the world, the Judaism, Christianity, Islam, Buddhism and Hinduism are the major ones. The western religion has a long history of more than 6,000 years when the religion of Judaism was established. There are common features that are associated with the three religions of the western group. First, they emulate monotheistic (Michael, 46). This implies that they have strong belief in one god. Even though there are other aspects which are not common in all the three religions, their belief in one god is highly significant. Also referred to as Abrahamic religions, western group has been emulated by many believers. It is worth to note that over 3.5 billion people follow the doctrines of Christianity, Islamic or Hinduism.

The religions that make up the western group were established many years back. This has been one of the major reasons as to why they have effectively been emulated by large group of people. For example, Judaism religion has a very long history of more than 3000 years. The Jews take Judaism as the covenant that binds together the people of Israel and God. According to the teachings of the Judaism, Mount Sinai is the location where God revealed the commandments and the rules to the Moses. These rules were in the form of written materials and Oral Toral. Being one of the oldest monotheistic religions, Judaism has greatly influenced other western religions including Christianity and Islam. Christianity maintains that there exists a holy trinity which comprises of God the father, Jesus Christ the son and the Holy Spirit.The aspect of holy trinity in one of differences which exists between the Christianity and the Judaism. Even though Judaism and Islam have continued to remain united, Christianity has continued to subdivide itself leading to establishment of other religions that includes Eastern Orthodox, Protestants and Roman Catholic Musil (Roberts, 31). The divinity of Jesus Christ is another aspect that differentiates Christianity from other groups in the Western religion. Christianity was established in the 1^st Century by Jews who resided in the Mediterranean. During its early stages, the twelve disciples who included Paul and Saint Peter undertook the leadership of the Catholic Church.

Even though Christians shared some aspects with the Jews, the Jews leaders persecuted early Christians based on the teachings by the disciples. However, the number of people who emulated the Christianity teachings has continued to increase leading to more than 2 billion followers worldwide. Islamic religion was established 1,500 years by prophet Muhammed (Roberts, 26). According to the Muslims, Jesus Christ who the Christians believe to posses divine powers was not the son of God. Even though the Muslims believe in one god just like the Jews and the Christians, they maintain that Jesus Christ was only a prophet. The Koran, that is the holy book for the Muslims comprises of the words that were spoken by the prophet Mohammed. On the other hand, the Christianity religion emulates the holy bible. The early Christians were responsible for writing the original version of the bible that was later redrafted by other Christians who were believed to be inspired by the Holy Spirit. It is therefore essential to note that Christians and Muslims share a common aspect of having holy books (Chapple, 42).

Eastern religions

As mentioned earlier, Eastern religion consists of Hinduism and Judaism. Hinduism was established around 4,000 years ago in India. Vedas are the values that were emulated by Hindus between 1500 to 500 BCE which led to the establishment of the Hinduism. One of the major differences between the Hinduism and the religions in the Western group is that Hindu believers did not have temples. The Hindus conducted their rituals in the centers such as Varuna and Indra. In addition, Hinduism has three aspects that make it different from other religions (Michael, 46). First, the Hindus believe in fixed social caste. This implies a person remains in the social class where one is born. Secondly, they believe in many goods. Thirdly, they believe in reincarnation. This implies that the believers are reborn in a different social class depending on how well they lived before they died. Reincarnation is a major difference that exists between Hinduism and all the other religions.

Buddhism religion was established 1,500 years ago by Siddhartha Gautama. According to him, there is no fixed social class system, which is a major aspect in the Hinduism religion. Buddhism belief in reincarnation and many gods just like Hinduism.

Works cited

Chapple, Christopher. The Bhagavad Gita. New York, State University of New York Press. 1984

Coogan Michael and Metzger Bruce. The Oxford companion to the Bible. London, Penguin Books.1998

Michael, Bruce. Oxford Companion to the Bible. Oxford, Oxford University Press. 1993

Roberts, Musil. Pagan Monotheism in Late Antiquity. London, Prentice Hall, London. 2009

Roberts, Musil. The New Penguin History of the World. New York, Penguin Books Ltd.2004

Roberts, John. The New Penguin History of the World (fifth edition). New York, Penguin Books Ltd.2007

Information on the Western and Eastern religions. Web.

Pentecostalism today is the largest Protestant branch, and it has clearly influenced the other divisions of Christianity. Interestingly, the global path of Pentecostalism is relatively short compared to other Christian movements, only taking up less than two centuries. Historical development makes it especially remarkable to notice the impact this movement had on other denominations in terms of charismatic expression. This paper will observe the growth of pentecostalism and its influence on other Christian movements supported by my personal experience.

Initially, the Pentecostal movement was provoked by various evangelical revival groups in the late nineteenth century. However, it has obtained several subdivisions and strains through the following decades and became more than a single phenomenon. Miller and Yamamori (2007) have even created a new term for the contemporary branch of this movement called Progressive Pentecostalism. Those churches have active social ministries and well-established principles of life with the Holy Spirit.

It is evident that the beliefs of Pentecostals were very close to a lot of Christians because this movement has spread beyond the countries where Protestantism is prevalent. Miller et al.s (2007) research has explored Latin America and Brazil, where Pentecostalism was winning over Catholicism and reshaping major Christian institutions. With this in mind, it becomes clear that the Pentecostal movement has an immense power of credibility and persuasion that motivates many people to join their path.

The mentioned above power that attracts people to Pentecostalism is based on the beliefs this movement presents. With the dominating principle of a spirit-filled, empowered life, Pentecostalism is majorly inspired by the earliest expressions of Christianity (Miller and Yamamori, 2007). These origins explain why this branch is so commonly embraced. Although Pentecostals created the idea of charismatic expression, Spirit baptism, and spiritual gifts, it was very close to other churches. As Miller et al. (2007) explain in their study, there are many other Christians who are participating in the charismatic movement and Spirit-led lifestyle but do not identify themselves as Pentecostals.

Catholic Charismatic Movement, in particular, is very similar to Pentecostalism in its traditions and rituals. There are differences in specific beliefs between those groups, but mainly their separation is historical. While Pentecostals were spreading as a new denomination from the very beginning of the twentieth century, the Charismatic Movement appeared later as a part of the traditional Catholic church under the influence of Pentecostalism. Generally, the beliefs of Pentecostals are very close to those of other Christian churches, so it was natural for various denominations to adapt them.

Regarding my personal experience with the Pentecostal movement, it was difficult to evaluate the direct impact on my perception of faith. Nevertheless, I was surprised to learn about a neighboring family whose beliefs are very likely to be influenced by general Pentecostal ideas. Those people are Catholics, but they acknowledge the presence of the Holy Spirit in their everyday lives and grateful to him for their luck and success. Based on Miller et al.s (2007) research, this approach to spiritual communication might be evidence of Pentecostalism. Ultimately, it is difficult to identify the source of each particular belief in peoples lives, but some have definitive traces of Pentecostalism since this movement is rather widespread.

To summarize, the Pentecostal division is an exciting example of a movement that was able to gain large popularity in a relatively short time. Its success resulted from a very attractive belief in the Holy Spirit, which naturally comes from the earliest evangelic interpretations. Pentecostalism has influenced many Christian groups and individuals with their idea of spiritual communication. Therefore, it is common to notice similarities between Pentecostals and other religious branches because their lifestyle seems close and engaging to members of most of the Christian Communities.

Reference

Miller, D., & Yamamori, T. (2007). Global Pentecostalism: The New Face of Christian Social Engagement. University of California Press. Web.

Slavery, in one form or another and at one time or another, has existed in all parts of the world, and no race has been able to escape this appalling form of social development. In the late 19th century, slavery became an integral part of the American way of life. Slaves lived in an eerie atmosphere, which was exacerbated by the prohibition of communication, the constant risk of their lives for the sake of freedom, and the inadequate interpretation of the Bible.

Slaves were deprived of the satisfaction of one of the primary human needs  communication. Barrow (2016) considered it essential to prevent any man from talking to his slaves since he feared that his slaves would influence the words of others. While Barrow (2016) believed that slaves needed to be comfortable so that they would not want to leave, and they needed to be well treated to prevent riots, communication was critical, according to the author. This would create a sense of independence for the slaves if they talked to people outside the plantation, which would cause them to get out of the control of the owners for a while. Thus, Barrow considered it harmful to allow his slaves to talk to any man, as it could affect the sense of independence of the slaves.

Moreover, slaves lived with constant dreams of freedom, on the basis of which they were forced to constantly risk their lives for the sake of gaining independence. Nat Turner wanted other slaves to join his rebellion to give people freedom, which was their common goal. His ideas became support for slaves in their quest to free themselves from slavery. Nat Turner (2016) urged that if everyone followed each other, it would rally the slaves and help organize a successful rebellion. It is noteworthy that he equally valued his life and the life of another person and was ready, at the cost of his life, to grant freedom to others. It was more worthy for him to die a free man than to continue living the life of a slave. Thus, the slaves sought to get rid of addiction and sacrificed their lives for this.

At all times, religion has played a significant role in the consciousness of society. The same applies to the period of widespread slavery in America in the late 19th century. According to DeBows Review (2016), defenders of slavery relied on the authority of specific Bible passages to bolster their confidence in biblical sanction. Slavery advocates studied the Bible, noting any places where the word servant was used, then somehow adapting those passages to suit their reasoning. In addition to the myriad positive sanctions of slavery, they also found negative sanctions in the Old Testament, in which they found no place where there was a text condemning or prohibiting slavery. The same kind of sanction, only in more rigid formulations, they found in the New Testament. Since Christ came to fulfill, not destroy, it means that He sanctioned those social institutions and relationships that existed at that time, including slavery, which He clearly did not condemn. Thus, white southerners considered it essential to show that the Bible sanctioned slavery, which further burdened the life of slaves since religion at all times was a kind of outlet for the human soul.

References

Barrow, B. H. (2016). Rules of Highland plantation (1838). In E. Foner (Ed.), Voices of freedom: A documentary history (pp. 215217). W. W. Norton & Company.

DeBows Review. (2016). Slavery and the Bible (1850). In E. Foner (Ed.), Voices of freedom: A documentary history (pp. 217219). W. W. Norton & Company.

The Confessions of Nat Turner. (2016). Confessions of Nat Turner (1831). In E. Foner (Ed.), Voices of freedom: A documentary history (pp. 221226). W. W. Norton & Company.

In Salvation, Hughes discusses his personal experience with the church and the Christian faith and criticizes the religion. Specifically, he addresses his disappointment, criticism, and cynicism toward the institution of the church and the concept of salvation in itself. The author states that there is too much preaching, praying, and shouting about God and being solved after death through a mere belief in a deity, while there is no clear proof of it.

Auntie Reeds speaking style can be classified as Evangelical jargon as she is used to referring to people, including Langston, as a lamb of God (Hughes 156). She is also seen paraphrasing hymns that are often sung on the fundamentalist church services of evangelists. This presents her as a woman that aligns her personality with being deeply religious, and her fear and belief in God defines her, and her presentation of self makes others perceive her as such.

As it turns out, even though Hughes may have thought that he was saved from sing when he was very young, his lie to the church shows that he did not want to be saved. Even though the boy was taught that he had to want to be saved, he only pretends to want it to avoid any trouble. Besides, the boy is also shown to imitate the behavior of Westley because he has no mind of his own.

Besides Christianity, Hughes narrative makes commentary of the misunderstanding between adults and children regarding religion. Their parents often teach children to believe in God to be saved for their sins, such as being bad. Kids being kids may oppose being reprimanded by their parents and can perceive religion negatively.

Work Cited

Hughes, Langston. Salvation. McGraw-Hill Reader: Issues across the Disciplines, edited by Gilbert M. Muller. Boston: McGraw-Hill, 2011. pp. 155-157.

Once an individual is lost from the dance floor, a balcony offers more space and fresh air when compared to the closed dance room. The balcony provides an ample space that allows a person to look at the people in the room in a bigger picture. The balcony epitomizes the significance of looking at the bigger picture most times. It defines and encourages an individual to become more observative than a participant, therefore getting a clearer picture and different perspective of the scenario, thus allowing a person to take an intervention when necessary. Some people may find that observing from the balcony and listening on the floor may prove challenging. Finding your balcony entails a person taking a position that offers a sense of perspective. Heifetz and Linsky referred to getting up the balcony as an individuals process to get a higher systemic view (Bolsinger, p.112). The process entails observation, interpretation, and appropriate interventions to solve a particular problem.

People, such as the Christians, find their way through unexplored territories to seem challenging. In my academics, I learn new different concepts, and thus some may be challenging to me. Finding your balcony is a crucial intervention in my life as it allows me to find a better perspective and different view of my life. It entails looking at the current moment from a distance. When observing from the balcony, individuals must see themselves and other participants. It helps to gauge my academic against other students, thus motivating me to improve my academic work. Ordinarily, a Christian may get lost on the dance floor, and therefore, finding your balcony may be the best intervention to undertake (Bolsinger, p.114).

It helps me critically analyze my academics when I see myself heading onto the wrong track. Like medical practitioners, they must ensure that he has made the proper diagnosis before administering the drug. Thus, finding your balcony provides that an individual critically assesses a challenge before trying a new program or creating a new change.

The many activities in the higher learning institutions can make one get lost and perform dismally in academics. There are several practical ways to find my balcony and improve my current academic performance. The following are effective methods to incorporate: improving my organization, attending my class lessons strictly, taking care of myself, developing good study habits, and understanding my limits. Understanding my limits makes me realize that my academic work is the top priority; thus, I cannot take more than I can handle regarding campus activities. I need to ensure proper physical and mental health, crucial for my studies. Developing appropriate study habits entails using research-based study techniques, developing pre-tests, and consulting my instructors. Adherence to class attendance ensures that students understand and do not lag regarding syllabus coverage.

I am currently engaging in some of these practices to improve my academic performance. I strictly attend my classes to ensure my classwork coverage is updated. I have developed proper study habits, and I am ascertained that they will significantly enhance my academic performance. Academics has become my top priority as I do not want to get lost on the dance floor by engaging in unnecessary activities. I need to improve on having sessions with academic and peer counselors, as they will critically help me improve my studies and appropriately know how to handle mental stress. Apart from my studies, I am also a devoted Christian who engages in various community-based projects such as supplying meals to the poor people in society. I write fiction stories and other articles that encourage the prisoners to intensify their faith and understand that they can still become productive community members even after their release. Prisoners need to be acknowledged as essential society members who should be accepted after release.

Reference

Bolsinger, T. E. (2018). Canoeing the mountains: Christian leadership in uncharted territory. Downers Grove, Ill.: Ivp Books.

There is no clear consensus of what constitutes a religion. It can be defined as a social-cultural system of specific morals, beliefs, behaviors, and ethics. Religion generally links humankind and supernatural, other-worldly, or spiritual elements. There are thousands of distinct religions worldwide, most of which explain the origin and meaning of life. Personally, I believe in religion and think that spiritual growth and belief are vital aspects of life. I think that religion is a thing that is necessary for the human psyche, and it provides support in dealing with lifes hardships. Being a believer myself, I find psychological theories behind the definition of religion relevant.

Religion remains influential in an age of science as roughly 75% of the US & Canada accept traditional religions. Hence, it acts as proof of the importance of religion and spiritual life in society. There is a two-way relationship between religion and society as, for example, English Common Law is based on the Bible, while modern science is shaping Liberal Christianity. Furthermore, religion has a much deeper meaning than the proponents of the social theory of religion-state. For instance. the creation myth is considered one of the origins of the religion we know today. Myths provided an accessible answer to the metaphysical questions of humanity.

The need for religion may be explained by several psychological theories. Personally, I cannot imagine my life and the world without religion and its wisdom. The image that comes to my mind is terrifying because it is an attempt to visualize emptiness. Hence, the terror management theory by Pyszczynski, Greenberg, and Solomon resonates with me on a personal level. Although I do not fear death, as described in theory, I feel like the absence of some form of God is terrifying, and the realization that humanity is alone in this world creates an existential crisis within me.

The other psychological theory that is relevant to my perception of religion is the functional-experimental approach. The world we live in is filled with suffering, and it is a thing that is impossible to predict or control. Hence, religion provides beliefs, rituals, and ethics that help believers cope with psychological pain caused by those horrendous and uncontrollable events. Besides that, death, suffering, guilt, and meaninglessness can also be addressed by religion. This is why religion is necessary for society in general to create a universal way to transcend the life-negating traumas of human experience.

To me, religion is a system of practices and behaviors linked to faith in supernatural elements of the world. All of those practices were developed as a means of connecting human life and experience with an eternal source of life and wisdom. I agree with Ninian Smarts quote on the importance of studying religion To understand human history and human life it is necessary to understand religion. Indeed, religion acts on both universal and personal levels as each believer has his own approach to interaction with the divine, while all believers follow certain universal rules of the religion.

In conclusion, religion acts as necessary support to humankind in dealing with the psychological hardships of human experience. It provides answers to some of the most frightening metaphysical questions and deals with topics of death and the afterlife. Hence, although religion is hard to define, it certainly serves a psychological purpose and positively impacts the psychological well-being of believers. By providing a connection with the eternal and supernatural, religion enhances human experiences and decreases the existential loneliness of humanity that is left alone to deal with its troubles. A religious way of thinking resolves the sole terror of this understanding. Therefore, my definition of religion is that it is a set of beliefs that provides comfort, happiness, and meaning to life. In addition, it meets the challenge of horrendous situations like suffering and death.

Science is a system of built and organized knowledge in the form of practical explanations about the universe. It is divided into many categories, such as natural, social, economic, and computer science, among many others. The knowledge for any area of science is acquired through thorough research, experiments, and tests. Despite popular belief, science is an ancient enterprise that nowadays can explain the world around us in the most precise and accurate way. Personally, I consider science the most reliable source of information.

Science can be considered to be as old as religion; its roots can be traced to the rise of the first ancient civilizations. Just like religion, science began as a way to explain obscure phenomena and the origin of life. It also aims for further development and improvement of the quality of life. Despite the fact that science was feared and forbidden in some countries during some historical periods, it has been generally practiced throughout the entire course of human history.

Science is a system that collects knowledge through research, experiments, and testing to ensure the quality and precision of the scientific result. Despite the fact that science and religion both attempt to explain the world around us, science only accepts factual evidence. In most cases, if something cannot be proved, then, according to the scientific method, it does not exist; and vice versa, to be claimed real, it has to be evidential. For that, scientists conduct different researches, various experiments, and tests to be able to affirm their hypothesis.

It is true that modern science cannot explain some extraordinary phenomena and miracles; however, it does not render science unreliable. There are many events in human history that no one can easily explain without connecting them to supernatural forces. Many people claim to have witnessed a miracle or deny the coincidence of some irregular circumstance, referring to the fact that it cannot be explained by science. However, to counter this opinion, the example of electricity, or the shape of our planet, can be used. Centuries ago, people would consider a cellphone a miracle or the fact of living on a giant rock floating in space  nonsense. The incomprehensible events that happen today truly may not be explained by modern science, but they could be explained in the future. Nonetheless, science is the most reliable source of knowledge because it provides all the evidence humanity can collect as of today; science is constantly developing, and new discoveries are made every day.

Science is a system of collecting knowledge through research and experiments that attempts to explain and understand the world. Science is as old as religion; it has existed and been practiced throughout the entire course of human history. Science considers factual evidence and proof as to the key elements in the existence and reality of something. I believe that, despite the inability to explain certain phenomena, science is the most reliable source of knowledge and information. It is constantly developing and might be able to be even more precise and accurate in the future.

The animated film Spirited away, produced by Japanese animator Hayao Miyazaki, contains many sacred Shinto motives and folklore reflections. The films plot follows the story of a 10-year-old girl named Chihiro Ogino, who finds herself in a world inhabited by ghosts and spirits. Although Hayao Miyazaki, being a big admirer of inserting reflections of Shinto into his works, filled the majority of them with religious overtones, Shinto motives of purification and the search for morality have become key to the plot of Spirited away.

Shinto is a religion based on the animistic beliefs of the ancient Japanese. The reflections of Shinto are widely represented in Miyazakis works, influencing not only the course of the story but also the development of the characters. These include the concept of the kami and reverence for nature, ritual purification or harae, shrines, and a number of symbols such as shide, torii gates, camphor trees, and shimenawa (Rowland 42). Although Shinto has a fairly clear set of identifiers, it has merged with countless other religions to create an ever-changing, unified religion in Japan and Southeast Asia. Thus, due to the deep reverence of Japanese cultural traditions, Shinto often becomes a part of modern Japanese culture, and Spirited away is not an exception.

A summary of some aspects of the Shinto worldview in the film will provide a general basis for understanding its plot, references, and characters. Although kami is often translated as gods, kami is not equivalent to gods or the God of western religion (Bradley and Cheng 106). To feel the presence of kami in any of natures aspects requires an aesthetically pure heart and a deliberate mental state, which is not easy to achieve. In the course of the story, Chihiro goes from a capricious child to a mature girl whose motives come from her sincerity towards the people around her and the outside world. The viewers of other religions may see the main characters changes as individualistic, but the Japanese cannot separate this from Shinto reflections. The importance of tradition is the center of attention for Miyazaki, reflecting even at the level of subtext.

Manifestations of Shinto traditions are already visible in the original title of the animated film, which has not found a place in the translation. The word kamikakushi in the title Sen to Chihiro no kamikakushi refers to the viewer to the phenomena of the frontier world. The word itself describes the state when a person has been absent for a long time and begins to be called hidden by kami upon returning. The invisible world of the kami is a place many of the characters end up finding, and it is almost always restricted by some Shinto symbol (Rowland 46). The plot is built on the disappearance of Chihiro in the otherworld, which only continues to delve into Shinto realities.

One of the first symbols of Shinto in the animated film is the torii gates, leaning against an old tree and surrounded by small shrines. Usually, they stand on the way to the sanctuary and mark the beginning of the sacred territory, where changes in a persons life begin. Torii gates often frame the entrance to Shinto shrine because its function of it is to delimit a sacred or purified space (Rowland 46). To benefit from the presence of kami living in such a place, the person needs to be sensitive to their presence. This can happen if one empirically moves from the mundane and everyday world to the border realm. The person must first abandon the old, go through the borderline phase and return to the human world. In the Japanese context, purification is also required since removing external and internal impurities prevents people from coming to a new state. Once on the other side, the girl begins her spiritual growth and approach to the Shinto kami.

The appearance of a bathhouse, contrary to the understanding of a person who is far from Shinto, is also a religious reflection. In Shintos knowledge, all life phenomena are polluted and need periodic cleaning. For this reason, Miyazaki immerses his kami in a bath, forcing them to get rid of excess garbage. The use of a bathhouse as the main setting is poignant to Japanese culture; bathing is key in preparing to enter shrines, and the act of cleansing itself allows for a pure heart, giving the individual greater access to Shinto ideals in their interactions with the world (Quirk 22). Being one of the common Shinto traditions, baths are difficult for non-Japanese to be seen as a symbol, so it is easy to lose sight of this reference and not realize the influence of religion on the plot.

The wandering souls of the dead who remain in the border world because of their tormenting regrets and worries also reflect Shinto. The key image becomes No Face, who has not found peace during his lifetime. He proceeds to gorge himself on whatever he can get his hands on, morphing into a grotesque being whose only motivation is to consume more and more, including food from the bathhouse kitchen and several of the people who work there (Rowland 49). No Face is the figure of a lonely, unhappy person, who is represented as an image of evil at the beginning of the film, but at the end also begins the path to correction. Once again, Shinto manifests itself in spiritual changes and genuine sincerity, having gained which one can gain the favor of kami and achieve inner harmony.

A similar moral duality is a major characteristic of other film characters, such as Yubaba and Zeniba. The interactions of the Shinto space of the bathhouse with modernity, embodied by Yubaba, begin to transform the latter, which can be read as a microcosm for Shinto in contemporary Japan, and moreover, a suggestion for the restoration of these traditions (Quirk 21). Contrary to the common understanding that these characters can be the personification of good and evil, they should be considered rather from the Shinto view. They are a mixture of negative and positive events experienced by Chihiro along the way. In other words, they can be seen as a symbol of the cleansing or polluting experience inherent in the Shinto understanding of ethics and morality.

Haku, who is also the main character of the story, is the complete embodiment of Japanese values and folklore. He wears traditional clothes and uses only polite speech, emphasizing the aristocracy and nobility of his character. Chihiro allows Haku to access his true name and return to his full identity as the spirit of the Kohaku River; this is not only a clear connection to nature but also to a renewed cohesion of mind, body, and spirit in the same way that Chihiros own heart is developed (Quirk 32). The image of Haku demonstrates to modern viewers the importance of observing ancient Japanese traditions. Weaving the character of Haku with the border world, where he harmoniously fits, the author highlights the positive aspects of religious rituals and practices, such as cleansing the soul and heart.

Thus, the reflections of the Shinto tradition in Spirited away are seen both in the subtexts of the animated film and in the full factual phenomena appearing on the screen. Throughout the story, the theme of purification and understanding ones moral code is the main reflection of the Shinto tradition. Spirited away expounds these concepts in an easy-to-understand format that follows a familiar storyline to convey these ideas to the people of Japan and all around the world.

Works Cited

Bradley, Joff PN, and Catherine Ju-Yu Cheng, editor. Thinking with Animation. Cambridge Scholars Publishing, 2021.

Quirk, Monice Alice. Stepping Into the Bathhouse: Physical Space and Shinto Revival in Miyazakis Spirited Away. Intermountain West Journal of Religious Studies, vol. 11, no. 1, 2021, pp. 19-33.

Rowland, Grace. Exploring Shinto Themes and their Contribution to Environmental Education in Miyazakis Studio Ghibli. LOGOS: A Journal of Undergraduate Research, vol. 13, 2020, pp. 41-57.

The author of the article focuses on the issue of an appointed Archbishop of Warsaw, Stanislaw Wielgus, collaborating with the Communist secret police, with his role coming to light as the promotion was approaching. The main question that the article raises is how can a person who provided information to the regime that has anti-church ideas be both moral and spiritual authority for the people.

From what the article has gathered, Archbishop of Warsaw Stanislaw Wielgus might have worked with the Communist government for around 20 years and provided information on what was occurring in the church. The conflict over what should be done with Christian leaders who have worked with anti-church regimes is long-standing as the stakes are predominantly high. While some have rationalized their actions as the result of pressure, any deception is not an excuse in the eyes of religious church leaders. Therefore, those who cooperated with anti-religious organizations were deemed traitors, or traditores, to signify the betrayal of the church and its core principles.

An important quote that should be pointed out from the article is concerned with the fact that the church cannot be 100% sinless and pure. The author mentioned that the church as an organization is composed of sinners; if we excluded all sinners, no one would be in ministry (Wunderink, 2007, p. 70). Such a statement suggests that even morally clean and supposedly transparent organizations like the Catholic church cannot control everyone and ensure that there are no individuals who act immorally. In its essence, the collaboration of Stanislaw Wielgus with the communist government is evidence of the lack of understanding of what goes on in the church as well as how ineffective leadership in such an organization can be.

Reference

Wunderink, S. (2007). What to do with a former informant? Christianity Today, March 2007, 68-70.

The Santeria in Cuba

The Cuban Santeria provides one of the best examples of a hybrid religious expression that developed in the recent past due to the blending of different cultures and beliefs. Also known as Regla de Ocha and Regla Lucumí, the Santeria is a polytheist religious expression that arose in the 19th century (Adiele 37). Both Yoruba traditional beliefs and Christian worldviews are represented in Santeria. Like the Yoruba traditional religion, Santeria revolves around the oricha or deities.

The deities are many, and each person is believed to have a personal and direct link to a specific oricha. Each persons oricha shapes and determines their personality. Olodumare created all orichas; the Supreme Being is also believed to have ache or the supernatural force that controls the universe. Followers of Santeria venerate their orichas at particular places or alters built in their homes and the temple casa. A priest (santero) or priestess (santera) runs the temple and is responsible for the animal sacrifices at an altar.

Becoming a member of the santera belief requires a person to pass through an initiation process. Members must give offerings to the oricha in the form of animal sacrifices and other products such as fruits, flowers, liquor, and food. During ceremonies such as the toque de Santo, the followers of Santeria perform rituals and music with strong drum beats while wearing beads of various colors (Adiele 192). During the process, some members are possessed by the orisha; they communicate on behalf of the community. Words and phrases of the Yoruba language are used during the process, such as the ifa, which means a process of deciphering messages from the oricha.

In addition to the gods, the spirits of the dead are entitled to appeasing through offerings (Mason 62). the Santeria is characterized by healing rituals, talismans, and herbal medicines to manage and prevent diseases and bad omens.

Various orishas are identified with Christian figures such as saints. Saint Peter is identified with Elegba, a traditional orisha deity in Yorubaland. In the same way, Sait Barbara is recognized with Shango, the god of thunder in Yoruba traditions. Saint Lazarus in the Bible is equated with Shakpana, while Oya, one of the wives of Shango, is identified with Saint Teresita (Adiele 203). Many other Saints in the Christian religion, including those not found in the Bible, are identified with specific orisha deities in the old Yoruba traditional beliefs.

The Vodou in Haiti

Enslaved Africans have had a long history of cultural and social influence on the Island of Hispaniola. The most significant impact of the Africans is seen in the western part of the Island, where the modern state of Haiti is located (Montgomery 11). The majority of the enslaved Africans were the Lemba, Yoruba, Fon, Sininga, Kongo, and other ethnic groups of Africa. Once settled in Hispaniola, these groups combined their traditional beliefs with European Christian faiths, especially the Roman Catholic. As a result, the Vodou merged as a neo-African religion that also borrows from the Christian traditions.

Most of the common gods among African ethnic groups, such as the Fon and the Lemba, are equalized with the names of Saints in the Roman Catholic ideas. The Iwa or Miste is the traditional deities with different names borrowed from the identities of other ethnic groups (Adiele 88). The Iwa are now identified with several specific Catholic Saints. For example, the Legba is equated with St. Anthony the Hermit or Saint Peter (Roussou and Saraiva 53). Dambala, the Lemba deity, is considered to be Saint Patrick. The Yorubas god Ogou Banjo, believed to be the healer, is equated with Saint Joseph, while Obatala is associated with Saint Anne.

Adherents of the Haitian Vodou believe in the power of sacrifices to appease the gods. Ceremonies and offerings are dedicated to the Iwa to make them happy and, in turn, become generous to the people (Montgomery 13). Small gifts and animal blood are presented to the Iwa as payments one or two times a year. Failure to appease ones Iwa or neglect them is believed to cause sickness, bad luck and death in a family, crop or business failure, and other misfortunes.

The Candomble in Brazil

In Brazil, the Candomble developed in the 19th century as an African diasporic religion through syncretism between various West African beliefs, particularly the Yoruba and European Christian ways of life and faith. Unlike Santeria and Vodou, Candomble is organized based on each autonomous group and does not have a centralized authority. The religious expression revolves around the veneration of orixas, the spirits that derive their names from various West African gods but are equated to saints in Roman Catholic. Like the Santeria, the Candombles spirits arise from the powers of Oludumare (Hartikainen 817). In addition, every person is believed to have a personal orixa since birth that controls that individuals personality.

Initiation into the religion requires attending a ceremony conducted in temples known as the terreiros under the leadership of babalorixas (priests) or ialorixas (priestesses). The ritual must involve singing, drums, and dancing, culminating in the orixa possessing one or few adherents. Once possessed, the individual communicates directly with the spirits on behalf of the people. Fruits, food, and sacrificed animals are offered to the orixas during the ceremony (Hartikainen 818). Furthermore, herbal medicines, charms, amulets, and other symbols are used in the healing rituals. Therefore, it is clear that this religious expression has various similarities with the Santeria and the vodou, which provides evidence of the extent of the influence of African spiritual beliefs on American religion and ways of life.

Works Cited

Adiele, Pius. The popes, the Catholic Church and the transatlantic enslavement of black Africans 1418-1839. Georg Olms Verlag, 2017.

Hartikainen, Elina Inkeri. Candomblé and the Academics Tools: Religious Expertise and the Binds of Recognition in Brazil. American Anthropologist 121.4 (2019): 815-829.

Mason, Michael Atwood. Living Santería: Rituals and experiences in an Afro-Cuban religion. Smithsonian Institution, 2016.

Montgomery, Eric James. Gothic Voodoo in Africa and Haiti. eTropic: electronic journal of studies in the Tropics 18.1 (2019).

Roussou, Eugenia and Clara Saraiva. Expressions of religion: Ethnography, performance and the senses. LIT Verlag Munster, 2019.