The Making Of Religion Essay Research Paper — страница 4

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concept of an entity to be described in the terms of the Semitic concept, except that the actual world is a phase within the complete fact, which is this ultimate individual entity. Its only reality is God s reality. This is the extreme doctrine of monism. (Pg 57) It will be noticed that the Eastern Asiatic concept and the pantheistic concept invert each other. Accordingly to the former concept, when we speak of God we are saying something about the world. And the latter concept, when we speak of the world we are saying something about God. The modern world has lost God and is seeking him. The reason for the loss stretches far back in the history of Christianity. If the modern world is to find God it must find him through love and not through fear. (58) As a rebound from dogmatic

intolerance, the simplicity of religious truth has been a favorite saying of liberalizing theologians. There is certain simplicity of dominant ideas, but modern physics does not disclose a simple world. To seduce religion to a few simple notions seems a risky solution of the problem before us. This procedure ends by passing religion on those few ideas, which in the circumstances of the time are most effective in producing pleasing emotions and agreeable conduct. (Pg 59) Religion, while in the framing of dogmas it must admit modifications from the complete circle of our knowledge, still brings its own contribution of immediate experience. That contribution is in the first place the recognition that our existence is more than a succession of bare facts. Religion is the direct

understanding that, beyond such happiness and pleasure, there remains the function of what is actual and passing, that it contributes it quality as an immortal fact to the order which informs the world. Body and Spirit Religion requires a metaphysical backing because of the emotions that are generated. The foundations of dogma must be laid in a rational metaphysics, which criticizes meanings, and endeavors to express the most general concepts adequate for the all-inclusive universe. Therefore history presupposes a metaphysic. It can be objected that we believe in the past and talk about it without settling our metaphysical principles. In so far as your metaphysical beliefs are implicit, you vaguely interpret the past on the lines of the present. (Pg 71-73) But science can leave

its metaphysics implicit and retire behind our belief in the pragmatic value of its general descriptions. If religion does that, it admits that its dogmas are merely pleasing ideas for the purpose of stimulating, its emotions. When religion ceases to seek for penetration, for clarity, it is sinking back into its lower forms. Therefore religious experience cannot be taken as contributing to metaphysics any direct evidence for a personal God in any sense transcendent or creative. (Pg 74) The universe is through and through interdependent. The body pollutes the mind; the mind pollutes the body. The individual if formative of the society, the society is formative of the individual. There is a kingdom of heaven before the actual passage of actual things, and there are the same kingdom

findings of this passage. But just as the kingdom of heaven transcends the natural world, so does this world transcend to the kingdom of heaven. (Pg 75-76) The actual world, the world of experiencing, and of thinking, and of physical activity, is a community of many diverse entities. Metaphysics is a description. The tests of accuracy are logical coherence, adequacy, and exemplification. A metaphysical description takes its origin from one select field of interest. (Pg 77) There are many ways of analyzing the universe. First, consider the analysis into the actual world, passing in time; and those elements, which go to its formation. These formative elements are (1). The creativity whereby the actual world has its character of temporal passages to novelty. (2). The realm of ideal

entities, which are in them not actual, but are exemplified in everything, is actual. (3). The actual entity whereby the indetermination of mere creativity is transmuted into a determinate freedom. (Pg 79) The actual temporal world can be analyzed into a multiplicity of occasions of actualization. Then the actual world is a community of epochal occasions. These epochal occasions are the creatures. For the creativity is not separable from its creatures. Therefore the creatures remain with the creativity. (Pg 80) The epochal occasions are the primary units of the actual community. These epochal occasions are the creatures. The creativity is not separable from its creatures. Therefore the creatures remain with the creativity. An epochal occasion is a concretion. It is a mode where