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IWRBS - Lesson 1
IWRBS - Lesson 1
Topics:
Standards
Content Performance
Learning Outcomes
The unit generally aims to introduce the nature of religion and the
Abrahamic faiths consisting of Judaism, Christianity, and Islam. These
three are generally referred to as Abrahamic faiths or religions since
they all trace their spiritual roots to Abraham’s belief in one God. After
going through the various lessons under this unit, you are expected to
come up with a reflection paper about how these lessons have
broadened your view of life and have deepened your spiritual life.
Lesson Content Most Essential Learning
Competencies
1 Understanding Religion Differentiate the
concept , elements and
characteristics of belief
system, world view,
religion, and spirituality.
2 Studying Religion Analyze the influences of
religion to culture and
society.
3 Geography, Culture and Analyze the
Religion interconnection of
geography,culture and
religion.
Prelearning Concept Check
0 no knowledge
+ low level of knowledge
++ average or moderate level of knowledge
+++ high level of knowledge
At this point, answer only the left column (Before Studying Unit!).
Answer the right column {After Studying Unit I) after you have studied
all the lessons in the unit.
UNDERSTANDING RELIGION
GUIDE QUESTION:
What is religion?
TOPICS
♦ Section 1: Meaning and Key Elements
♦ Section 2: Spirituality and Divine Absolutes
KEY CONCEPTS:
* Religion *materialism
*“religare” *spirituality
*“relegare” *religiousness
*“religio” *divine absolute
*Worldview *god-centered sacredness
*spiritual world *nongod-centered sacredness
*sacredness *theism
*inherent sacredness *atheism
*derived sacredness *agnosticism
*community *nontheism
*rituals *traditional pantheism
*central stories *panentheism
*artistic expressions *transcendence
*supernaturalism *immanence
ACTIVITY
Fill in the KWL Chart placed after the Review Questions on page 27.
This can be done individually or as a class.
MEANING AND KEY ELEMENTS
GUIDE QUESTION:
In examining the meaning of religion, we shall look into the etymology (the
origin of the linguistic form of the said word) of the word religion, the definitions
given to religion by some scholars from different disciplines, and the key elements
of religion (the common characteristics of religions).
ETYMOLOGY
There are at least three closely related accounts on the etymology of the term
religion. According to the first account, the term comes from a Latin
word that means “to tie or bind.” Some identify this Latin word as religare (Palmer
2004, 14) while some identify it as religio (Saucier and Skrzypiska 2006, 1259). In
any case, this etymological meaning of religion, to tie or bind, indicates the two
objectives of religion: first, to bind humanity and the divine together; an d second,
to bind humans into a community that is bound with the divine. The second
account states that the term religion consists of two Latin words, namely, re,
which means “again,” and lig-, which means to “join” or “connect” (Molloy 2010, 5).
Religion, based on the combination of these two Latin words, therefore means “to
join again” or “to reconnect.” And what is being joined again or being reconnected,
in this context, is humanity and the divine, or the human world and the sacred
world. This meaning of religion suggests that there was originally a unity between
the human world and the sacred world which was somehow lost or strained; and
religion is the way for humans to recover or reestablish that unity.
According to the third account, the word religion derives from the Latin word
“ relegare”which literally means “to tread carefully” and which indicates “respect
and care for both the natural and supernatural worlds” (Palmer 2004, 14). This
further suggests that a primary concern of religion is to provide guidance on how
humans ought to live.
Though the human desire and effort to unite or reconnect with some sacred or
divine reality may be an essential feature of religion, as indicated by its etymology
and the definitions of some scholars, religion, as commonly understood and
practiced, has other important features. In identifying the key elements of religion,
two things need to be noted. First, these elements are limited to those shared by
the particular religions that we shall examine in this textbook (Judaism,
Christianity, Islam, Hinduism, Buddhism, Taoism, Confucianism, and Shinto). This
means that there is no claim that these key elements are final and complete, for
once we include other religions, other elements may have to be included or some
of the elements in our list may no longer be applicable. Second, not all of these
key elements are essential in the sense that not all particular religions have all of
them in the same degree. Most of these elements are shared by these religions,
but some of these elements are shared only by most of them. (For instance, while
most religions have a definite set of ethical codes, Shinto does not.) In any case,
in what follows, we shall look into the following key elements of religion: worldview,
spiritual world, sacredness, community, central stories, rituals, ethical codes, and
artistic expressions.
Worldview
Second, a set of beliefs forms a system when these beliefs are coherent; and
they are coherent when they are consistently interrelated. Being interrelated, the
beliefs in a system influence or affect one another. For instance, the belief that
humans are free and thus are accountable for their actions is related to the belief
that there is universal justice; or the belief that human life is sacred, as it is a
creation of God or animated by a soul, is related to the ethical principle that it is
wrong to destroy a human life. And being coherent, these beliefs do not contradict
one another. An example of two incoherent beliefs are the belief that there is
universal justice and the belief that there is no life after death. For without an
afterlife, there would be no guarantee that universal justice will be served in that
all wrongdoings will be appropriately punished and all good deeds will be
appropriately rewarded. Being coherently interrelated, a worldview thus has the
function of giving order to our experiences and the realities in our world.
Lastly, a belief system is comprehensive when it accounts for a wide range of
phenomena (or events in the world) or when it deals with a wide range of human
concerns. Religious belief systems are comprehensive in this light for they
address a wide range of human concerns. For instance, they address concern s
about what makes life meaningful, what happens after death, how the world
began and how it would end, how humans ought to deal with one another, why
there are various human races and languages, how humans ought to regard their
natural environment or its nonhuman members, and what is the right attitude
towards wealth, authorities, spouses, money, sex, worries, knowledge, sufferings,
and so many others. A set of beliefs that is not comprehensive is not a worldview.
Spiritual World
Moreover, the acceptance of its reality or truth is not a matter of having some
objective evidence or method of verification; rather, it is a matter of having faith.
Religion is therefore opposed to materialism (sometimes also called physicalism
or naturalism), which is the belief that reality is just physical and nothing more, or
that the only real world is the world that is known through the methods of the
sciences. Depending on the particular religions being considered, the spiritual
world of religion usually includes a God, gods, souls, angels, principles (like the
law of karma), and values, among others.
Sacredness
Religion regards certain things as sacred (on page 11, see Livingston’s,
Durkheim’s, and Clouser’s definitions of religion). The sacred is contrasted with
the ordinary, secular, or profane. While ordinary things can be used as mere
instruments to satisfy human interests, sacred things are treated with respect or
reverence. Also, the value of ah ordinary thing depends on human interests (it is
“mind-dependent”), while the value of a sacred thing does not (it is
“mind-independent”). A sacred thing either has its own (intrinsic or inherent) value
or it derives its value from association with a sacred thing which has value on its
own. In this consideration, we can distinguish between two kinds of sacredness,
which we shall call inherent sacredness and derived sacredness.
Something has inherent sacredness if it has value on its own (or it is valuable
by itself), while something has derived sacredn ess if its value is derived from
something that has inherent sacredness. Accordingly, we respect the inherently
sacred because it is worth respecting on its own; and we also respect the
derivatively sacred because we respect the inherently sacred that is associated
with it.
Our division of the sacred into the inherent and the derived can be gleaned
from the following remarks by Zinnbauer and Pargament (2005, 34) on the nature
of the sacred in consideration of the views of Durkheim (1915) and Pargament
and Mahoney (2002): “As stated by Durkheim (1915, 52), by sacred things one
must not understand simply those personal beings which are called Gods or
spirits; a rock, a tree, a spring, a pebble, a piece of wood, a house—in a word,
anything can be sacred. Thus, the designation is not limited to higher powers or
imminent forces, but includes other aspects of life that take on divine character
and meaning through their association with or representation of the holy.”These
remarks indicate that the inherently sacred are usually spiritual in nature, such as
God or gods, souls, principles, and values; while the derivatively sacred are
usually physical in nature, such as spaces (like the places of worship and the
places where important events or turning points in the development of a religion
occurred—which may be a place in nature like under a certain tree, a certain
river, a certain mountain, and others), symbols, statues, relics, scrolls, and
clothing. Moreover, this explains why the spiritual world is given a value higher
than the physical world (see Robertson’s definition of religion). A typical way of
showing respect to sacred things is by following the ethical codes associated with
these things, saying prayers, offering flowers, tithing, and others. And when
respect is accorded by a person to sacred things, the belief is that this person has
done something good which will merit some form of reward, either in this world or
in the world beyond.
Ethical Codes
Community
Sacred Writings
Central Stories
Rituals
Artistic Expressions
Religions engage in various artistic expressions for their beliefs. These artistic
expressions can be in the form of music, dance, architectural design, sculpture,
poetry, drama, and others. Many of the world-renowned artistic works were
religiously inspired.
Discussion Questions:
1. Take a look again at the definitions of religion given by some scholars. Among
these definitions, which for you best captures the meaning of religion. Why?
2. Which among the key elements of religion do you think is the most important
and the least important? Explain your answers.
ACTIVITY
In two large-scale studies examined by Zinnbauer and Pargament (2005, 28) (see
also Saucier and Skrzypiska 2006) about how people perceive the relationship
between spirituality and religiousness, the respondents classified themselves into
three categories:
1. those who considered themselves as both religious and spiritual (around 69%);
2. those who considered themselves as spiritual but not religious (around 21%);
and
Analysis
The question with these two views is, are they right in separating the
substantive and the functional features of religion, as well as its institutional and
personal features? The answer, of course, is no. First, limiting religiousness to
substance alone does not explain how religion affects the personal lives of
believers or what religion does to make the lives of the believers meaningful. On
the other hand, limiting spirituality to functionality alone without any basis on
substance will not explain what makes spirituality different from other w ays of
attaining unity with the divine or living a meaningful life. There are different ways
to address the existential questions of humans (questions concerning the
meaning and purpose of human existence), and what makes a spiritual response
to these questions different from nonspiritual ones must be based on some beliefs
and doctrines. The substance and functionality of religion, in short, cannot be
separated from one another.
Second, inasmuch as religiousness involves communal or organizational
activities, the end goal is still a personal relationship with the divine. The
communal activities, in certain respects, are ways by which the believers
strengthen or enhance one another’s personal relationship with the divine. On the
other hand, inasmuch as some forms of spirituality are antireligious institutions,
spirituality cannot occur in a vacuum. Spirituality exists in the context of a tradition
or culture; and so while it can be practiced individually, it is still
community-dependent. Moreover, there are also spiritual organizations where
those practicing spirituality of some form organize themselves into groups. This
implies that there is nothing contradictory in being individually spiritual and being
part of an organized group of fellow spiritual persons. In short, we cannot
separate the communal and the personal features of religion.
Let us now examine the second perspective which claims that religiousness
and spirituality are compatible. That is, though being spiritual is not the same as
being religious, one can still be spiritual and religious at the same time. As earlier
noted, this is because their difference lies only in the fact that one is a broader
concept than the other. There are two competing views here. One claims that it is
spirituality which is the broader concept, while the other claims that it is
religiousness.
The view that claims that spirituality is the broader concept is based on the
observation that it is possible to distinguish between a kind of spirituality that
occurs within the context of a religious tradition (by “religious tradition” we simply
mean the tradition of a particular religion such as Christianity, Islam, and others)
and a kind of spirituality that does not (such as the spirituality of the so-called
“spiritual mystics”). We may call the former kind religious spirituality, and the latter
kind nonreligious spirituality. Because spirituality can be religious or not, then
spirituality is a broader concept than religiousness.
On the other hand, the view that claims that religiousness is the broader
concept is based on the consideration that while spirituality is an essential part of
religion whose goal is unity with the divine, religion has other important goals too.
For instance, “social connection, community service, education, healthy lifestyle
promotion, or financial assistance may also be pursued by religious organizations,
families, and cultures in order to support the spiritual development of its
members” (Zinnbauer and Pargament 2005,36). Because religiousness involves
things other than spirituality, then religiousness is a broader concept than
spirituality.
Analysis
In most religions, the divine absolute usually takes the form of a God or gods.
We shall refer to this form of the divine absolute as god-centered sacredness.
There are, however, some religions where the divine absolute does not take the
form of a God or gods. Instead, sacredness is centered on either the soul, certain
principles, or the teachings of a revered teacher, among others. And we shall refer
to this form of the divine absolute simply as nongod-centered sacredness.
God-centered sacredness, however, takes different forms depending on the
following considerations: (a) reality, that is, whether there really is a God or gods;
(b) quantity, that is, whether there is just one God or there are many gods; and (c)
relation with nature, that is, whether God or the gods exist outside or within the
natural world.
With regard to the reality of God or gods, there are three basic views or
positions. First is theism, which asserts the reality of God or gods. Consequently,
theism subscribes to god-centered sacredness. Second is atheism, which rejects
the reality of God or gods. Consequently, atheism does not subscribe to
god-centered sacredness. It may either subscribe to a non -god-centered type of
sacredness or altogether reject any form of sacredness. Sometimes an atheistic
belief system, while categorically rejecting belief in God (or the necessity of this
belief), would attribute godlike qualities to certain personalities. Third is
agnosticism, which claims that there is no certainty whether or not God or gods
exist. Agnosticism is thus opposed to the certainty assumed in the positions of
theism and atheism— theism assumes certainty with regard to the existence of
God or gods, while atheism assumes certainty with regard to the nonexistence of
God or gods. And fourth is nontheism, which simply makes no position about the
existence of God or gods. The best way to describe the view of nontheism is its
attitude of indifference to the very question of the existence of a divine being.
With regard to whether there is just one God or there are many gods, the
opposing views are called monotheism, the belief that there is only one God, and
polytheism, the belief that there are many gods. How many gods does a
polytheistic religion believe in ? There can be thousands or millions of them.There
usually is hierarchy of gods in a polytheistic religion. Sometimes there is one
supreme god among the gods. Sometimes there is a set of supreme gods, often
numbering in three (a trinity). Sometimes there is one highest god and then next
to him is a set of supreme gods (again usually a trinity), and below them are the
rest of the gods. The gods can be abstract entities (entities with super powers but
which cannot be identified with anything in this world). They can also represent
forces of nature (including biological ones such as fertility) or ideal values or traits
(such as wisdom, compassion, and mercy), or they can be historical figures
(including emperors, venerable teachers, and ancestors) who have somehow
achieved immortality.
Lastly, with regard to the relation of God or gods with the natural world, there
are three basic views. First is traditional theism, which views God or gods as
transcendent beings as they exist outside the natural world. Second is pantheism,
which views God or gods as immanent beings as they exist within the natural
world. Pantheism further claims that God or gods have no identity outside the
natural world, or that the natural world is God Himself or the gods themselves. A
person who says “I am God” or that “Everything is God” is usually a pantheist; and
what the person means by his/her utterance is that since everythin g that exists is
part of God (for God is nothing but the totality of everything that exists), everything
bears the qualities of God, and thus, in a certain sense, is God. Third is
panentheism, which sees God or gods as both transcendent and immanent.
Meaning, while God or gods exist within the natural world, their identity is
independent of the natural world. While God or gods are not the totality of
everything that exists, they are nonetheless present in everything that exists.
Discussion Questions:
1. Does a person need to be religious in order to have spirituality in his/ her life?
Explain your answer.
________________________________________________________________
________________________________________________________________
__________________________________________________________
Concept Mapping. Put the following in their proper places in the concept map.
_____5. If something has value on its own, its sacredness is said to be___
a. derived b. figurative c. inherent
_____7. This refers to the belief that rejects the reality or existence of God or
gods.
a. atheism c. theism
b. agnosticism d. nontheism
_____8. This views God or gods as transcendent in that they exist outside the
natural world.
a. traditional theism b. pantheism c. panentheism
_____10. This view is accepted by someone who serves and worships a single
God while recognizing that there are other gods that can equally be served and
worshipped.
a. nontheism b. pantheism c. henotheism
Synthesis: KWL Chart
Direction: Fill in the K and W columns before the lesson. Fill in the L column after
the lesson.
K W
What 1 know about the meaning of What 1 want to know about the meaning
religion of religion
L
What 1 have learned about the meaning of religion (Write at least the five most
important ones.)