In Religious Studies, more than one definition of religion has gained consensus. There should be more disagreement. The definition provided here is a working definition; It is adapted from one proposed by Gavin Flood and offered for clarity and to spark discussion between two fields. A set of beliefs and practices that bonds its adherents together and to non-human reality through ritual and ethical behaviour; this might be a religion.
The term "grand narrative" describes a story-like structure with a dominant position concerning other narratives & symbols in society. It deals with themes of enormous relevance for humans (such as human destiny or the nature of the cosmos). Furthermore, blends in Religious myths are one type of grand story. However, many more, such as those about emancipation through science or national glory, could also fit into this category. I use the term "quasi-narrative" to indicate that a magnificent story is not necessarily a complete and detailed tale, as with most classic myths. Like most people's life stories, they could be brief, provocative, or incomplete.
In addition to the gods, spirits, immortal powers, and conditions of numerous traditional faiths, "trans-human realities" can also refer to things like History, the Unconscious, Society, and Nations. In the field of Religious Studies, two distinct but complementary modes of interpretation are recognised: emic interpretation, which makes use of the categories of the persons being studied, & etic interpretation, in which the observer employs an interpretive framework that is separate from the people being studied.
Most adherents of contemporary ideologies and nationalisms prefer not to label their practice as "religion," and emic interpretations have respected this self-understanding. We are in an epic moment where we must start calling things by their proper names. When nationalisms and ideologies exhibit the same characteristics above, we have to call them religions, regardless of whether they have traditionally been termed religions or whether the people who practise them seem happy with the label.
There are four main ways in which religion is related to peace
True Peace − True peace rests on the notions of human dignity and the shared humanity of everyone, originating from the belief that we are all made in God's image. Critical post-conflict reconciling efforts are supported by religious conceptions of redemption and forgiveness, which provide resources to assist societies in healing from the ravages of war.
Peaceful Resistance − Peaceful resistance to social injustice is generally the subject of interfaith protests. Consider religious attempts to end ethnic cleansing in Darfur or the denouncing of apartheid & segregation as sins by various faiths.
Religion Stands − Religion stands for civil solid society communities and institutions generally perceived as representing uniting ideals that transcend contentious subjects; they are often one of the most stable, most trusted actors in crisis contexts, capable of contributing to settling disagreements. Consider the work of organisations like the Communities of Sant'Egidio, which, among other things, mediated the 1992 peace treaty that ended Mozambique's 30-year civil conflict. Similarly, there have been ecumenical Christian attempts in Colombia and Muslim-Christian alliances in the wake of the Balkan crises. Peace requires conditions of hope, help for the needy, and stability, all fostered by local and worldwide religious groups but are often underappreciated for their importance.
Interfaith Efforts − Interfaith efforts have helped improve the lives of millions of people affected by civil strife in nearly every war zone worldwide. These efforts to bridge religious divides have yielded positive results but have not been sustainable. Unfortunately, they are often unable to be heard over the din of the conflict, fail to establish political clout, and have no bearing on the outcome of crises. Microscopically, these interfaith initiatives in Africa, the Middle East, and East Asia all help, but in the long run, they rarely alter the course of events for nations mired in civil conflict or regional struggle. Despite these obstacles, interfaith groups often catalyse positive change in peace, mutual collaboration, and reconciliation.
With September 21st having been designated as International Day of Peaceful, it seems appropriate to remind the world's political, business, cultural, and religious leaders of the best present religion, at its best, has offered to humanity: the vision of humanity's boundless potential in times of peace.
An additional academic field that benefited from the Oriental Enlightenment was indeed the study of religions. The flood of sacred writings into the West in the final decades of the nineteenth century prompted serious consideration of the universal themes shared by significant faith traditions. Moreover, the necessity of developing novel approaches to investigating them. The Orientalist Max Müller proposed the establishment of a science of religion in one of its 51 volumes of The Sacred Books of the East, released between 1879 and 1904.
Religious Studies as it is more commonly called now, has developed significantly from the late nineteenth to early twentieth century and has become an increasingly valuable contributor to civil discussions between different faiths and cultures. This shift has occurred gradually, with parallel changes in other fields of study.
Western researchers' initial enthusiasm for the texts & traditions of Asia has sometimes been stifled by three forms of hubris in the early phases of the research of religion
The Haughtiness of the Scientific Community. Many Western scholars believed that all faiths, especially non-Western types, were the result of primitive superstition, infantilism, and plain error and that the West was the land of reason and knowledge. Much time and effort were devoted to guessing at the beginnings of religion (here, interpreted as the beginnings of a mistake), and these endeavours were as famous for their disregard for evidence as they were for their creativity.
The Pride of a Single Religion. Christians made up the vast majority of researchers of Asian religions, and many held the conviction that Christianity was the most logical and moral of all world religions. Studies comparing different faiths typically rank Christianity at the top, whereas tribal religions are at the bottom.
Imperialism and the Pride of Civilised People. For many Westerners interested in the emerging field of religious studies, the assumption that the West possesses the oldest, soundest, and most up-to-date systems in areas such as science, religion, philosophy, political and economic theory, as well as the study of history carries the genuine implication that non-Western communities should allow themselves to be tutored by and governed by the West.
It has long been acknowledged that Indian traditions focus on the harmonious coexistence of all communities and people. The nation's culture, with its timeless spirit of unity and variety, respect and regard for all forms of life, bears witness to the society's peace traditions. According to various customs, languages, and civilisations, peace governs these many traditions. Almost all religions, in their way, are staunch supporters of peace and its propagation. It should be underlined that it is not a religion but the distortion of its interpretation by many inept individuals that wreaks havoc on the fabric of peace.
When one becomes acquainted with the sacred writings of many religions, it becomes clear that all religions promote peace; all point to one supreme formless deity and all advocate respect and tolerance for the faiths of others. In short, the primary tenet of all religions is peace. Hinduism, Buddhism, Jainism, and Sikhism are all faiths that originated in India. Earlier peace lessons were based on religious beliefs and customs. Its culture has also absorbed the customs and traditions of later immigrants, Islam and Christianity. Most of these religions preach about how to live in and achieve peace.
Lord Buddha's, Lord Mahavira's, Prophet Mohammed's, and Jesus Christ's teachings all centre on the practice of peace in thought, speech, and deed. Every religion teaches the way of truth, moral obligation, peace, love, and nonviolence. They spread love to other living beings, such as animals and plants/trees. Hinduism has numerous examples of reverence for nature, plants, and animals, as well as worship of the five elements; Christianity preaches the Gospel of Love; Islam, which means 'Peace,' deals with the code of conduct to be followed by all that leads to peace; Jainism forbids harming even insects and other beings; Buddhism promotes a peaceful tradition and way of life; and Sikhism preaches peace as the method and means to treat our fellow beings with love.
Religion's influence on the "spirit of war" and the "spirit of peace" is nuanced and multidimensional. Religion can both incite hostility and promote peacefulness. Religions can be powerful tools for peace and understanding, but it is up to people and groups to use them in that way.
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