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The Ethical Quest Among The Romans
ALEXANDER'S conquests had, as we have seen, an important influence on the social and political life of fourth century Greece. His successes further enlarged the conception of individual significance and, by destroying the old city-state, made man a citizen of the world. By undermining ancient traditions concerning politics and religion these momentous changes brought the question of safe conduct to the front as the paramount need of the times.
The Legal Quest Among The Jews
IN turning from the gentile to the Jew we pass from the region of speculation to the domain of revealed religion. The primitive religious impulse has been defined as man's effective desire to be in right relation to the Power manifesting itself in the universe.
Christianity As The Religion Of Power
This, in my judgment, is the right way to teach religious doctrines. Few individuals realise a need for systematic statements of belief; but they are anxious to understand the functional significance of religious teaching in relation to the evolution of a strong and stable faith; and this was Paul's method of approach to the intellectual requirements of an age, which in many features of its life and thought so strikingly resembles our own.
Christianity As A Justifying Power
THE quest for safe conduct that distinguished the centuries immediately preceding the Christian era was inspired by the desire to be in right relation with God. Underlying the quest were three different ideals of life. According to the Greek, the ideal of life was completeness. Religion was important, but there were other things, such as philosophy, culture and worldly position, equally important.
Christianity As A Constructive Power
The Christian life is rooted and grounded in the Divine Energy. When God comes into a man's life, He comes to stay. That life begins, grows and ends in God; and behind its hopes and its fears, its longings and desires, stands the historic Personality of Jesus Christ, who lived and died and rose again that He might deliver us from this present evil world, and present us faultless in the Throne Room of the Eternal God.
Finality Of Christianity
IT is time to sum up our results. The study of the background has shown the urgency of the religious problem in the time when Christianity began its westward movement; it has also indicated the kind of religion the age was prepared to accept.
Possibility And Scope Of The Psychology Of Religion
SINCE the investigation of religious experiences and religious practices is even yet a comparatively new line of psychological inquiry, it seems not inappropriate to introduce the studies which follow with a general discussion of the nature and the extent of the subject-matter and with an inquiry into the presuppositions necessary to such a treatment.
Preliminary Questions Regarding The Evolution Of Religion
THAT there has been an evolution of religion, no one can doubt; but there seems to be much uncertainty regarding the precise nature of the process. It is the purpose of this chapter to offer a statement of the problem as it presents itself to the psychologist. We shall first attempt to determine what it is that may be said to have undergone an evolution; and, secondly, the fundamental conditions which lie back of and have mediated the process.
Religion - The Consciousness Of Value
We have thus far been concerned simply to show the connection of the value-consciousness with the overt expressions of the life-process. The next problem, that of the first steps in the development of the religious attitude, is chiefly that of determining the sorts of situations which tend to intensify the sense of worth and render it of more than transient duration.
Genesis Of The Religious Attitude
THE religious consciousness, as has been said, is a special development of valuational attitudes. The problem now before us is that of determining how this specialization has been accomplished. It is the problem of the origin of religion, as far as psychological science is concerned.
Origin Of Religious Practices And Ceremonials
IN the preceding chapter the attempt was made to show that the social atmosphere furnishes the sine qua non of that peculiar type of consciousness known as the religious. It is this atmosphere which has produced the religious quality as well as conditioned the development of the very sense of value itself.
Relgion - The Mysterious Power
THE problem of this chapter can best be suggested by the following statement regarding the Algonkin : They possess an unsystematic belief in a cosmic, mysterious property, which is believed to exist everywhere in nature.
Magic And Religion
THE essential nature of the religious attitude will be made clearer by contrasting and relating it to the point of view expressed in magic. We do not believe that magic can, in all cases, be sharply differentiated from religion. The varieties of each are innumerable because the conditions under which they appear vary indefinitely; but if we take extreme cases, there seems to be quite a difference of mental attitude involved in the one and in the other.
Regarding The Evolution Of Religious Attitude
THE tracing of some sort of an evolution in religious beliefs and practices has long been a favorite task with those engaged in the scientific study of religion. We have already pointed out certain conditions under which the concept of evolution is applicable to the religious attitude.
Concepts Of Divine Personages
WE here propose to give a schematic account of the possible origin and development of the deistic 'concepts' of religion. In this connection we shall also consider the various beliefs in spiritual beings, in so far as they seem to play a part in the religious consciousness.
Concepts Of Divine Personages - Part 2
The main problem that confronts us is that of discovering why the `concepts' of value, to which we have referred above, should ever have tended to find expression in terms of superior personalities.
Concepts Of Divine Personages Part 3
As we have seen, these first objects of interest, whether inanimate things, plants, animals, or persons, are in most cases such as lie very close at hand, arouse man's curiosity, and frequently have to do with his welfare in intimate ways.
Concepts Of Divine Personages Part 4
Frequent reference has been made to the diversity of the interests of the primitive man which furnish the basis for his religious ideas. The development of these interests, together with the activities with which they are necessarily associated, and which, in part, have produced them, are easily explainable, as we have seen.
Concepts Of Divine Personages Part 5
We are now ready to take up the question of how the element of personality is added to the conceptions thus far discussed, forming the next, and possibly the most important step, in the development of the real deity.
Concepts Of Divine Personages Part 6
As we have seen, the primitive man easily tends to interpret his feelings of value in terms of a mysterious, vaguely conceived `force '; but the values themselves are largely of social origin, and the social factor is continuously present, enhancing them and rendering them stable and permanent.
Concepts Of Divine Personages Part 7
We have seen above how varied are the ways in which the primitive world of values may acquire personal associations, and how, when these are once established, the ground is laid for the general development of deistic ` concepts." This further development is conditioned almost entirely by the play of social processes and modes of thought.
Problem Of Monotheism And Of Ethical Conceptions Of The Deity
Thus far our attention has been confined entirely to the origin and early development of deistic ideas. We have tried to show that they have a fairly ascertainable natural history. The general point of view has been about as follows : A deity is a symbol, more or less personal in form, of a value or values which have arisen in the experience of some individual person or people.
Religion And Morals - The Australians Part 1
IT would be suggestive in many ways to take up the problem of the relation of religion to morals from the view-point presented in the studies which have preceded. We shall, how-ever, discuss here only one small phase of it, illustrating the point in some detail from the moral status of one primitive race, the aborigines of Australia.
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