essay on religious development

"An Autobiography of Religious Development"

Author : King, Martin Luther, Jr. (Crozer Theological Seminary)

Date : September 12, 1950 to November 22, 1950 ?

Location : Chester, Pa. ?

Genre : Autobiography

Topic : Martin Luther King, Jr. - Career in Ministry

Martin Luther King, Jr. - Education

In this revealing essay written for Davis’s course the Religious Development of Personality, King reviews the influences of his family and church on his religious beliefs. King recalls a nurturing family life—closely interwoven with activities in his father’s church—which conditioned him to be optimistic about human nature. “It is quite easy for me to think of a God of love,” King writes, “mainly because I grew up in a family where love was central and where lovely relationships were ever present.” King relates seminal events in his religious development, including his baptism into the church at age seven and his call to the ministry while in college. He attributes the decision to become a minister to his father’s “noble example”; despite their theological differences, King retains his “admiration for a real father.” He also recounts two formative experiences: the shock of a childhood confrontation with racism and the death of his grandmother. Davis marked the paper “Excellent.”

My birthplace was Atlanta Georgia, the capital of the state and the so-called “gate-way to the south.” I was born in the late twenties on the verge of the great depression, which was to spread its disastrous arms into every corner of this nation for over a decade. I was much too young to remember the beginning of this depression, but I do recall how I questioned my parent about the numerous people standing in bread lines when I was about five years of age. I can see the effects of this early childhood experience on my present anti capitalistic feelings.

I was the second child of a family of three children, having one brother and one sister. Because of {our} relative closeness of ages we all grew up together, and to this day there still exist that intimate relationship which existed between us in childhood. Our parents themselves were very intimate, and they always maintained an intimate relationship with us. In our immediate family there was also a saintly grandmother (my mother’s mother) whose husband had died when I was one years old. She was {very} dear to each of us, but especially to me. I sometimes think that I was his favorite grandchild. I can remember very vividly how she spent many evenings telling us interesting stories.

From the very beginning I was an extraordinarily healthy child. It is said that at my birth the doctors pronounced me a one hundred percent perfect child, from a physical point of view. Even today this physical harmony still abides, in that I hardly know how an ill moment feels. I guess the same thing would apply to my mental life. I have always been  somewh  somewhat precocious, both physically and mentally. My I.Q. stands somewhat above the average. So it seems that from a hereditary point of view nature was very kind to me. 1

The same applies to my environment. I was born in a very congenial home situation. My parents have always lived together very intimately, and I can hardly remember a time that they ever argued (My father happens to be the kind who just wont argue), or had any great fall out. I have never experienced the feeling of not having the basic necessities of life. These things were always provided by a father who always put his family first. My father has always been a real father. This is not to say that I was born with a silver spoon in my mouth; far from it. My father has never made more than an ordinary salary, but the secret is that he knows the art of saving and budgeting. He never wastes his money at the expense of his family. He has always had sense enough not to live beyond his means. So for this reason He has been able to provide us with the basic necessities of life with little strain. For the past three years he has had the tremendous responsibility of keeping all of us in school, (my brother in college, my sister in graduate school, and me in the Seminary) and although it has been somewhat a burden from a financial angle, he has done it with a smile. Our mother has also been behind the scene setting forth those motherly cares, the lack of which leaves a missing link in life.

The community in which I was born was quite ordinary in terms of social status. No one in our community had attained any great wealth. Most of the Negroes in my home town who had attained wealth lived in a section of town known as “Hunter Hills.” The community in which I was born was characterized with a sought of unsophisticated simplicity. No one in our community was in the extremely poor class. This community was not the slum district. It is probably fair to class the people of this community as those of average income. Yet I insist that this was a wholesome community, notwithstanding the fact that none of us were ever considered member of the “upper upper class.” Crime was at a minimum in our community, and most of our neighbors were deeply religious. I can well remember that all of my childhood playmates were regular Sunday School goers, not that I chose them on that basis, but because it was very difficult to find playmates in my community who did not attend Sunday School.

I was exposed to the best educational conditions in my childhood. At three I entered nursery school. This great childhood contact had a tremendous effect on the development of my personality. At five I entered kindergarten and there I remained for one year until I entered the first grade.

One may ask at this point, why discuss such factors as the above in a paper dealing with ones religious development? The answer to this question lies in the fact that the above factors were highly significant in determining my religious attitudes. 2  It is quite easy for me to think of a God of love mainly because I grew up in a family where love was central and where lovely relationships were ever present. It is quite easy for me to think of the universe as basically friendly mainly because of my uplifting hereditary and environmental circumstances. It is quite easy for me to lean more toward optimism than pessimism about human nature mainly because of my childhood experiences. It is impossible to get at the roots of ones religious attitudes without taking in account the psychological and historical factors that play upon the individual. 3  So that the above biographical factors are absolutely necessary in understanding my religious development.

Now for a more specific phase of my religious development. It was at the age of five that I joined the church. I well remember how this event occurred. Our church was in the midst of the spring revival, and a guest evangelist had come down from Virginia. 4  On Sunday morning the guest evangelist came into our Sunday School to talk to us about salvation, and after a short talk on this point he extended an invitation to any of us who wanted to join the church. My sister was the first one to join the church that morning, and after seeing her join I decided that I would not let her get ahead of me, so I was the next. I had never given this matter a thought, and even at the time of {my} baptism I was unaware of what was taking place. From this it seems quite clear that I joined the church not out of any dynamic conviction, but out of a childhood desire to keep up with my sister.

Conversion for me was never an abrupt something. I have never experienced the so called “crisis moment.” Religion has just been something that I grew up in. Conversion for me has been the gradual intaking of the noble {ideals} set forth in my family and my environment, and I must admit that this intaking has been largely unconscious. 5

The church has always been a second home for me. As far back as I can remember I was in church every Sunday. I guess this was inevitable since my father was the pastor of my church, but I never regretted going to church until I passed through a state of scepticism in my second year of college. My best friends were in Sunday School, and it was the Sunday School that helped me to build the capacity for getting along with people. 6

The lessons which I was taught in Sunday School were quite in the fundamentalist line. None of my teachers ever doubted the infallibility of the Scriptures. Most of them were unlettered and had never heard of Biblical criticism. Naturally I accepted the teachings as they were being given to me. I never felt any need to doubt them, at least at that time I didn’t. I guess I accepted Biblical studies uncritically until I was about twelve years old. 7  But this uncritical attitude could not last long, for it was contrary to the very nature of my being. I had always been the questioning and precocious type. At the age of 13 I shocked my Sunday School class by denying the bodily resurrection of Jesus. From the age of thirteen on doubts began to spring forth unrelentingly. At the age of fifteen I entered college and more and more could I see a gap between what I had learned in Sunday School and what I was learning in college. This conflict continued until I studied a course in Bible in which I came to see that behind the legends and myths of the Book were many profound truths which one could not escape. 8

One or two incidents happened in my late childhood and early adolescence that had tremendous effect on my religious development. The First was the death of my grandmother when I was about nine years old. 9  I was particularly hurt by this incident mainly because of the extreme love I had for her. As stated above, she assisted greatly in raising all of us. It was after this incident for the first time that I talked at any length on the doctrine of immortality. My parents attempted to explain it to me and I was assured that somehow my grandmother still lived. I guess this is why today I am such a strong believer in personal immortality

The second incident happened when I was about six years of age. From about the age of three up until this time I had had a white playmate who was about my age. We always felt free to play our childhood games together. He did not live in our community, but he was usually around every day until about 6:00; his father owned a store just across the streets from our home. At the age of six we both entered school—separate schools of course. I remember how our friendship began to break as soon as we entered school, of course this was not my desire but his. The climax came when he told me one day that his father had demanded that he would play with me no more. 10  I never will forget what a great shock this was to me. I immediately asked my parents about the motive behind such a statement. We were at the diner table when the situation was discussed, and here for the first time I was made aware of the existence of a race problem. I had never been conscious of it before. As my parents discussed some of the tragedies that had resulted from this problem and some of the insults they themselves had confronted on account of it 11  I was greatly shocked, and from that moment on I was determined to hate every white person. As I grew older and older this feeling continued to grow. My parents would always tell me that I should not hate the white {man}, but that it was my duty as a Christian to love him. At this point the religious element came in. The question arose in my mind, how could I love a race of people {who} hated me and who had been responsible for breaking me up with one of my best childhood friends? This was a great question in my mind for a number of years. I did not conquer this anti White feeling until I entered college and came in contact with white students through working in interracial organizations.

My days in college were very exciting ones. As stated above, my college training, especially the first two years, brought many doubts into my mind. It was at this period that the shackles of fundamentalism were removed from my body. This is why, when I came to Crozer, I could accept the liberal interpretation with relative ease.

It was in my senior year of college that I entered the ministry. I had felt the urge to enter the the ministry from my latter high school days, but accumulated doubts had somewhat blocked the urge. Now it appeared again with an inescapable drive. My call to the ministry was not a miraculous or supernatural something, on the contrary it was an inner urge calling me to serve humanity. I guess the influence of my father also had a great deal to do with my going in the ministry. This is not to say that he ever spoke to me in terms of being a minister, but that my admiration for him was the great moving factor; He set forth a noble example that I didn't mine following. Today I differ a great deal with my father theologically, but that admiration for a real father still remains.

At the age of 19 I finished college and was ready to enter the seminary. On coming to the seminary I found it quite easy to fall in line with the liberal tradition there found, mainly because I had been prepared for it before coming.

At present I still feel the affects of the noble moral and ethical ideals that I grew up under. They have been real and precious to me, and even in moments of theological doubt I could never turn away from them. Even though I have never had an abrupt conversion experience, religion has been real to me and closely knitted to life. In fact the two cannot be separated; religion for me is life.

1.  Davis wrote in the margin, “Good! I like a man who has an intelligent evaluation of his abilities.”

2.  Davis agreed: “Correct!”

3.  Davis remarked in the margin, “Right!”

4.  This event probably occurred at the age of seven. In his Crozer application, King mentions that he joined Ebenezer on 1 May 1936. He was baptized two days later. Reverend H. H. Coleman, the guest evangelist who led a revival at Ebenezer in April 1936, was the former pastor of Atlanta’s Beulah Baptist Church and pastor of the Macedonia Baptist Church in Detroit in 1936. See “Revival Drawing Fine Crowds at Ebenezer,”  Atlanta Daily World,  21 April 1936, p. 1.

5.  Davis suggested that King “see Mr. [ word illegible ].”

6.  Davis commented, “This is interesting, for I do not think it characterizes most people.”

7.  Davis wrote in the margin, “This is early.”

8.  King took George D. Kelsey’s two-semester course on the Bible at Morehouse during his junior year.

9.  Jennie Celeste Williams died on 18 May 1941, when King was twelve.

10.  Davis remarked in the margin, “How tragic!”

11.  See King,  Stride Toward Freedom  (San Francisco: Harper & Row, 1958), pp. 18–19: “While I was still too young for school I had already learned something about discrimination. For three or four years my inseparable playmates had been two white boys whose parents ran a store across the street from our home in Atlanta. Then something began to happen. When I went across the street to get them, their parents would say that they couldn’t play. They weren’t hostile, they just made excuses. Finally I asked my mother about it.… My mother took me on her lap and began by telling me about slavery and how it had ended with the Civil War. She tried to explain the divided system of the South—the segregated schools, restaurants, theaters, housing; the white and colored signs on drinking fountains, waiting rooms, lavatories—as a social condition rather than a natural order. Then she said the words that almost every Negro hears before he can yet understand the injustice that makes them necessary: ‘You are as good as anyone.’”

Source: MLKP-MBU, Martin Luther King, Jr., Papers, 1954-1968, Howard Gotlieb Archival Research Center, Boston University, Boston, Mass.

©  Copyright Information

Brill | Nijhoff

Brill | Wageningen Academic

Brill Germany / Austria

Böhlau

Brill | Fink

Brill | mentis

Brill | Schöningh

Vandenhoeck & Ruprecht

V&R unipress

Open Access

Open Access for Authors

Transformative Agreements

Open Access and Research Funding

Open Access for Librarians

Open Access for Academic Societies

Discover Brill’s Open Access Content

Organization

Stay updated

Corporate Social Responsiblity

Investor Relations

Policies, rights & permissions

Review a Brill Book

Author Portal

How to publish with Brill: Files & Guides

Fonts, Scripts and Unicode

Publication Ethics & COPE Compliance

Data Sharing Policy

Brill MyBook

Ordering from Brill

Author Newsletter

Piracy Reporting Form

Sales Managers and Sales Contacts

Ordering From Brill

Titles No Longer Published by Brill

Catalogs, Flyers and Price Lists

E-Book Collections Title Lists and MARC Records

How to Manage your Online Holdings

LibLynx Access Management

Discovery Services

KBART Files

MARC Records

Online User and Order Help

Rights and Permissions

Latest Key Figures

Latest Financial Press Releases and Reports

Annual General Meeting of Shareholders

Share Information

Specialty Products

Press and Reviews

Share link with colleague or librarian

Stay informed about this journal!

• Get New Issue Alerts
• Get Advance Article Alerts

Religion and Development

• International Relations
• Comparative Religion & Religious Studies
• Sociology & Anthropology
• Religion & Society

Institutional pricing (2024)

• Print Only €331.00 $380.00
• To place an order, please contact [email protected]

Individual pricing (2024)

• Print Only €110.00 $127.00

A New Journal for a New Space: Introducing Religion & Development

Introductory article.

• Download PDF

The Role and Impact of Faith-Based Organisations in the Management of and Response to COVID -19 in Low-Resource Settings

Policy & practice note, child protection in the church of pentecost in winneba municipality, ghana, research article, journal menu, submit article.

Academia.edu no longer supports Internet Explorer.

To browse Academia.edu and the wider internet faster and more securely, please take a few seconds to  upgrade your browser .

Enter the email address you signed up with and we'll email you a reset link.

• We're Hiring!
• Help Center

The Role of Religion in Human Development

UJAH: Unizik Journal of Arts and Humanities

Related Papers

Dalel Benboutrif

Religion and Development relation is one of the most arguable phrases amongst politicians, philosophers, clerics, scientists, sociologists, and even the public. The main objective of this research is to clarify the relations, contrasts, and interactions between religion and the major types of development including social, political, economic and scientific developments, by focusing on Islam religion. A review of the literature was performed concerning religion and development relations and conflicts, by focusing on Islam religion and then the unprocessed tips of the review were characterized. Regarding the clarification of the key points of the literature, three main sectors were considered in the research. The first sector of the research mainly focused on the philosophical views on religion, which were analyzed by main evaluation of three famous philosophers' ideas: 'Kant', 'Hegel' and 'Weber', and then a critical discussion on Weber's idea about Is...

Shanjendu Nath

Religion occupies an important place in human society. It is believed by many thinkers that religion is instinctive in men. Almost all the aspects of society including economic and political regions are guided and controlled by it. It formulates human conduct, behaviour, social sense morality etc. But in spite of all these, there are some dark sides of it, for which some thinkers are of the opinion that if religion is eradicated from the society, many bad things will be vanished and people will live peacefully. The purpose of this paper is to highlight the meaning, origin, different aspects and role of religion in society. Side by side efforts will be given to delineate the dark aspects of it and finally to justify the necessity of religion in society.

Clinical and Counselling Psychology Review

mudassir ahmad

It is a fact well-established that religion has influenced humankind throughout the course of history irrespective of the strength of its influence and its permanence that reflects its relatedness with human existence. It was assumed that the lesser befitting implementation of ‘modernity’ in the ancient tradition of religion is one of the causes of low religious productivity and less positivity in the present day life. Perhaps this is the case with all the Abrahamic religions. An amalgamation of tradition and moderation in a chain of a school system was assessed. The psychological and scientific follow up of the outcome supported the fact that religion has the ability to bring in positive and desirable ‘behavioral change’ in a given direction and to contribute towards ‘peace’ which is an internationally known positivity.

John Nsorom

Undoubtedly, religion has walked the stairs of history with man. From time immemorial, it has stepped into the activities of man: affecting his actions, punishing his inactions and Setting standards that will guide the affairs of men. Its effect is far-reaching, and has remained unmoved in the face of science and technology. The aim of this work is to provide the readers with a basic understanding of the intricacies of religion; its types, forms and importance. It contains four chapters, well written, readable and intriguing. From the very first chapter, the writer leads the reader through a tour to understand some basic concepts of religion, types of religion, forms of religious beliefs, down to the main crux of the work; the importance of religion to humans. It is hoped that the work act as an invaluable asset to the reader and is therefore, highly recommended for research as well as general academic exercise.

Mantu Debbarma

Swami Vedatitananda

How exactly can world peace be established? How do we bring about harmony among the various religions in the world? What lessons does Hinduism have to share with other religions in this respect? What is the global duty, global responsibility, and global contribution of Hinduism? This article studies the past of religion and then extrapolates the learnings into the future.

Moses O L U D E L E Idowu

The Reformation and the movement which grew out of it paved the way for the Enlightenment by removing all agencies of intellectual control which inhibited freedom of expression and rational discourses. The secularization theory or thesis which affirms the inevitable decline or death of religion with the advances of modernization and development is a product of Enlightenment thinking and has been espoused by its thinkers. In the last 300 years however religion has not declined, it has grown and some parts of the world are more religious today than at any time. Religion which normally belongs to private sphere is making a bold reassertion and comeback into public sphere. The deprivatization of religion is a fact of the post-9/11 global reality and religion is bound to play more prominent role in the public sphere in future. Why is religion so important? Does religion matter? Is religion cardinal to development and progress? This essay examines the critical role of religion in development and progress in the past and how it can be a catalyst for advancement even now-instead of a sword of vengeance and hate. Using the historical method it examines the positive roles of religion across several epochs of human civilization. Introduction Great thinkers of the past have posited on what they believed to be the inevitable decline or death of religion with the advent of modernization. In the thoughts and writings of August Comte, Karl Marx, Max Weber and even Sigmund Freud, among others, religion is regarded as the unnecessary baggage of man's superstitious and ignorant mind, the opium invented by the rich to keep the poor in poverty and collective amnesia-away from an ever-present disastrous realities; a deceptive scheme to divert man's attention from his present problems to a future utopia. It was affirmed by these experts that with modernization and industrialization religion which normally belongs to the private sphere of life will totally decline. However, religion has refused to die or decline. In actuality, rather than being consigned to the private sphere it is making a comeback to the public sphere. And the future will not be different. In fact research and observation of world trends have shown that " the world is becoming more religious not less, the number of worshippers worldwide is on the rise and more people report that religion plays important role in their lives. " 1 A lot of atrocities has been committed in the name of religion and by religious exponents. History is replete with sickening cruelties, mind-boggling accounts of murder, bloodshed, genocide, wars of aggression, expansionist schemes, exploitation, expropriation, inquisition, oppression of minorities, unjust taxes, burnings, destruction of intellectual property, mass suicide, manipulation, forcible conversion, etc. We read these accounts today with dread and angst and we wonder how religion which is supposed to be a tool for spiritual engagement and reapproachment between man and his Maker could degenerate to this level. And even in our days things are hardly better. The population of a section of this country today is still living in fear for their lives because of the evil deeds and meaningless war being waged by a fringe sect of a particular religion. It is for cases like this that Wole Soyinka in an interview on BBC some years ago said that religion has brought woes on Africa.

Religion and Development relation is one of the most arguable phrases amongst politicians, philosophers, clerics, scientists, sociologists and even the public. The main objective of this research is to clarify the relations, contrasts and interactions between religion and the major types of development including social, political, economic and scientific developments, by focusing on Islam religion. A review of the literature was performed concerning religion and development relations and conflicts, by focusing on Islam religion and then the unprocessed tips of the review were characterized. Regarding clarification of the key points of the literature, three main sectors were considered in the research. The first sector of the research mainly focused on the philosophical views on religion, which were analyzed by main evaluation of three famous philosophers' ideas: 'Kant', 'Hegel' and 'Weber', and then a critical discussion on Weber's idea about Islam and development was applied. The second sector was specified to 'Religion and Development' and mainly discussed the role of religion in development through poverty reduction, the interconnection of religion, spirituality and social development, religious education effects on social development, and the relation of religion with political development. The third sector was specified to 'Islam and Development' and mainly discussed the Islamic golden age of science, major reasons of today's backwardness (non-development) of most Islamic countries, and Quranic instructions regarding adaptability of Islam with development. The findings of the current research approved the research hypothesis as: 'Religious instructions (included Islam) are not in conflict with development', rather, it could have positive effects mainly on social development and it can pave the way for society to develop. Turkey was considered as a study model, as a successful developed Islamic country demonstrating the non-conflicting relation of Islam and development.

mano manonoko

RELATED PAPERS

Vinícius Mariani

Pedro Antonio Mora Perez

XI. Uluslararası Türk Sanatı, Tarihi ve Folkloru / Sanat Etkinlikleri (9-11 Mayıs 2018 Konya)

Mustafa Çetinaslan

Journal of Luminescence

Galina Nemova

Call Girls in Sonia Vihar

call girls delhi

WILLY WILLY

arXiv (Cornell University)

Tao-Ming Wang

Allam Mousa

International Journal of Molecular Sciences

Farhat Batool

Celebrating America’s Pastimes: Baseball, Hot Dogs, Apple Pie and Marketing?

Tina Harrison

International Journal of Recent Advances in Multidisciplinary Research

diker joshi

XIII Jornadas de Investigación y Segundo Encuentro de Investigadores en Psicología del Mercosur

Nadia Tomasello

Ciência Animal Brasileira

elisabeth gonzales

Nuclear Instruments and Methods in Physics Research

Ariel Nause

Communications in Statistics - Simulation and Computation

Kai-tai Fang

Biochimica et Biophysica Acta (BBA) - Lipids and Lipid Metabolism

Xavier Collet

Lidia Filus

Genome announcements

Ambrose Andongabo

Indian Heart Journal

Yash Lokhandwala

AU毕业证成绩单 阿萨巴斯卡大学毕业证

Journal of Chemical Engineering

Taiwo Ademiluyi

Bangkit Adi Saputra

•   We're Hiring!
•   Help Center
• Find new research papers in:
• Health Sciences
• Earth Sciences
• Cognitive Science
• Mathematics
• Computer Science
• Academia ©2024

Human Experience and Development Of Religious Belief Essay

• To find inspiration for your paper and overcome writer’s block
• As a source of information (ensure proper referencing)
• As a template for you assignment

Religious studies have reached new milestones with the advent of great philosophical and realistic experiences and today newer arenas of religious understanding are given primary importance. On this basis do we identify the relevance of religious studies as they deal with real-life human experience in relation to the development of religious belief. It is an obvious fact that from time immemorial humanity felt insecure towards the powers that outstood their own and thus the religious beliefs came into existence. Therefore, it is most significant to understand the development of religious beliefs and, of course, the religions as such in relation to the human experience.

When the beliefs of any world religion are analyzed, we come to understand this essential nature of human experience which creates the very foundations of the religious philosophies. “Religion is a worldwide phenomenon that has played a part in all human culture and so is a much broader, more complex category than the set of beliefs or practices found in any single religious tradition… In all cultures, human beings make a practice of interacting with what are taken to be spiritual powers. These powers may be in the form of gods, spirits, ancestors, or any kind of sacred reality, with which humans believe themselves to be connected.” (Introduction, Religion) Thus, we recognize the essential relationship between human experience and religious beliefs and in this paper, this essential relation between human experience and religious beliefs and the role of the former in the development of the latter is exposed.

Modern religious studies give paramount importance to the investigation of the essential relationship between human experience and religious beliefs in the wider perspective of different religions. It is, therefore, possible to compare the various religious traditions and their beliefs in relation to how they were formulated by human experiences. In an analysis of the development of religious beliefs, the contribution of the human experience becomes most significant. It is every human being’s personal experience that leads him or her to the individual beliefs and practices in a specific religious tradition. That is to say, religious beliefs are partly personal and partly social in nature, and in both cases, human experiences, either personal or social, contribute essentially to the diverse religious beliefs and ideologies. The specific human experiences in different life situations, especially in trying situations, ultimately result in religious beliefs and practices. “According to Parsons, two main types of frustration in the human situation provide the focal points for the development of religious beliefs.

One of these is that people are “hit” by events that they cannot foresee, prepare for, or control, such as the occurrence of premature death. The second type is present where there is a strong emotional investment in accomplishing some goal, yet despite the greatest energy and skill brought to bear in this effort success remains uncertain… hence the significance of religious belief is that it is made up of the life situation to which people cannot remain indifferent, which they cannot in the long run evade, but which they cannot control adjust to with every practical means available.” (p 46, Encyclopedia of Religion and Society, by William H. Swatos, Rowman Altamira, 1998) This essential nature of human life and experience is relevant not in the personal beliefs of humans alone but in the more general, social, and cultural levels of religious beliefs and practices. It is also significant to note that the influence of the human experience is evident not in the development of the religious beliefs of a single religion alone but of the religions of the world in general. Therefore, it is greatly universal in nature.

In an analysis of the role of the human experience in the development of religious beliefs, it is necessary also to note that the relation between human experience and religion is the exact background to outline the very nature of religion itself. Thus, the human experience indicates the development of a religious view. “A religious view must grow out of the human experience. This follows from the fact that human experience is the only basis for ideas that have any meaning or allow intelligible communication. This means that at every stage of discussion about religion, concepts or assertions must be explained by reference to actual human experience. Ideas tend in time to declare their independence of experience. When this happens, they lose their meaning or their significance becomes obscure and confused. This is the trouble with traditional religious doctrines: they are burdened with ideas which have lost their reference to actual human experience.” (Intelligible Religion by Philip H. Phenix). In this way, human experience provides the right basis for an exact understanding of religion and religious beliefs. It is primarily because of the fact that human experiences are the source for religious philosophies to emerge in great significance. Therefore, an analysis of the relation between religion and human relations ultimately establishes religious views and assumptions.

Another remarkable element of the basic human experience in relation to religious beliefs is that it is the universal experiences of humanity that amount to religious beliefs and practices. Religious experience influences the human experience and in turn the latter influences the former. That is to say, human experiences are of a general nature in determining their specified impact on religion. “Among the universal experiences in which man participates religion relates to those which are of central concern. By this is meant experiences which are involved in every area of man’s life. Religious experience… is not some specialized department of human thought or activity. Rather it is an aspect that pervades every form of man’s existence. Further, these experiences are of central concern by being in some sense ultimate. They do not refer to the immediate, obvious, superficial aspects of consciousness, but to the deepest and most pervasive factors which determine the long-term quality of existence.” (Intelligible Religion by Philip H. Phenix). The relation between religious experience and human experience is one of the most evading relations that is known to humanity. It is in this background we understand the role of human experience in the development of religious belief.

When we concentrate on the religious experience as acquired by human beings, we understand the influence of human experience in the formation of the religious philosophy which ultimately leads one to believe in the religious principles. The psychological development of a child’s religious conscience confirms the contribution of human experience in the development of religious beliefs. Thus, as a child acquires religious beliefs, it evaluates personal experiences and chooses the religious meaning from the meanings provided by evil. These are the human experiences that help the child choose the religious path. In other words, the formation of religious sense and belief is the result of the human being’s lived experience. It is therefore always recommended to provide the child with the maximum freedom to experience its individualized religious experience and develop personal beliefs about the religion. Nobody should interfere in the growth stage of a child. The influence of the parents seems to be the most prevailing block in acquiring the personal experience of religion.

The self-experience has a great significance in a person’s growth of religious identity. The religious experience of a child as it grows old is affected by several life experiences which determine the religious philosophies and beliefs it ultimately chooses. As the faith becomes strong the individual accepts the beliefs of the religion and human experiences then lead not to the selection of a particular religious belief but to the affirmation of the faith in a particular religious philosophy. “Religious experience is markedly influenced by physical health, inherited temperament, and social environment. But these temporal conditions do not inhibit inner spiritual progress by a soul dedicated to the doing of the will of the Father in heaven. There are present in all normal mortals certain innate drives toward growth and self-realization which function if they are not specifically inhibited. The certain technique of fostering this constitutive endowment of the potential of spiritual growth is to maintain an attitude of wholehearted devotion to supreme values.” (Religious Growth, The Urantia Book, Part III – The History of Urantia). The religious growth of a person is an unconscious process. However, it does not mean that the human experience does not affect religious beliefs. It actually takes place and it is unconscious.

It is important to note that religion has a critical role in the life of humanity and it contributes considerably to the progress of the universe. It is also important that religion forms the life experience of an individual all through his life. “Religion is an integral part of the holistic development of an individual, community, and the nation. It permeates every aspect of life. It contributes to making education holistic in terms of tolerance and appreciation of values and ideas within various traditions. (Religious Education). Therefore, on the one hand, religion plays a dominant position in the life of an individual and, on the other, religious beliefs are influenced by the individual’s experiences. The role of religion on humanity and its experiences are very well recognized and now we recognize a more significant role played by human experiences on religious beliefs. Religious beliefs are those which create the religion itself and therefore there is an intrinsic relation between human experiences and religious beliefs and religion itself.

Ultimately we come to top the conclusion that human experiences have paramount influence on religious beliefs as they are formulated by the specific experiences of the individuals in their development of the religious self. The difficult and different situations in a person’s life lead him to the acceptance of a religious belief and as the life experience of the individual grows, the religious belief in the person also gets rooted in the person. “Sometimes a spiritual power is understood broadly as an all-embracing reality, and sometimes it is approached through its manifestation in special symbols. It may be regarded as external to the self, internal, or both. People interact with such a presence in a sacred manner—that is, with reverence and care. Religion is the term most commonly used to designate this complex and diverse realm of human experience.

An adequate understanding of religion must take into account its distinctive qualities and patterns as a form of human experience, as well as the similarities and differences in religions across human cultures.” (Introduction, Religion). Therefore, we can conclude that the person’s individual experiences lead to the specific religious beliefs of the person. In short, the role of human experience in the development of religious belief is greatly significant.

Bibliography

Introduction, Religion. Web.

Intelligible Religion by Philip H. Phenix. Web.

Religious Growth, The Urantia Book, Part Iii – The History of Urantia. Web.

Religious Education. Web.

p 46, Encyclopedia of Religion and Society, by William H. Swatos, Rowman Alttamira, 1998.

• Spiritual Development Among Adolescents
• The Yoruba People's Spiritual Care
• Lakota Religion vs. Secular Religion of Consumerism
• Middle Path' in Chinese Buddhism and Zen Buddhism
• Theory of Evolution and Religion
• Book report on: In the Shadow of the Antichrist
• Caste System in Hinduism
• Evidence Outside the Bible for the Existence of Jesus Christ
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, October 8). Human Experience and Development Of Religious Belief. https://ivypanda.com/essays/human-experience-and-development-of-religious-belief/

"Human Experience and Development Of Religious Belief." IvyPanda , 8 Oct. 2021, ivypanda.com/essays/human-experience-and-development-of-religious-belief/.

IvyPanda . (2021) 'Human Experience and Development Of Religious Belief'. 8 October.

IvyPanda . 2021. "Human Experience and Development Of Religious Belief." October 8, 2021. https://ivypanda.com/essays/human-experience-and-development-of-religious-belief/.

1. IvyPanda . "Human Experience and Development Of Religious Belief." October 8, 2021. https://ivypanda.com/essays/human-experience-and-development-of-religious-belief/.

IvyPanda . "Human Experience and Development Of Religious Belief." October 8, 2021. https://ivypanda.com/essays/human-experience-and-development-of-religious-belief/.

Home — Essay Samples — Philosophy — Ethics — Divine Command Theory: An Examination of Morality and Religion

Divine Command Theory: an Examination of Morality and Religion

• Categories: Ethics Theory

About this sample

Words: 652 |

Published: Jun 6, 2024

Words: 652 | Page: 1 | 4 min read

Cite this Essay

Let us write you an essay from scratch

• 450+ experts on 30 subjects ready to help
• Custom essay delivered in as few as 3 hours

Get high-quality help

Dr Jacklynne

Verified writer

• Expert in: Philosophy Science

+ 120 experts online

By clicking “Check Writers’ Offers”, you agree to our terms of service and privacy policy . We’ll occasionally send you promo and account related email

No need to pay just yet!

Related Essays

2 pages / 1020 words

6 pages / 2770 words

5 pages / 2147 words

1 pages / 552 words

Remember! This is just a sample.

You can get your custom paper by one of our expert writers.

121 writers online

Still can’t find what you need?

Browse our vast selection of original essay samples, each expertly formatted and styled

Related Essays on Ethics

Utilitarianism is a prominent ethical theory that has influenced moral philosophy for centuries. In this essay, we will explore the definition and history of utilitarianism, examining its association with renowned philosophers [...]

Being a responsible person means taking the necessary steps to ensure that one is doing the right thing in the right way. It involves being accountable for one's actions and making wise considerations when faced with difficult [...]

In Harper Lee's novel "To Kill a Mockingbird," one of the most memorable characters is Atticus Finch, a lawyer who defends Tom Robinson, a black man falsely accused of raping a white woman. Atticus's decision to take on this [...]

Ethics and values are foundational principles that guide human behavior and shape the moral fabric of society. They define what is right and wrong, influence decision-making, and determine the standards by which individuals and [...]

Revenge is a complex and controversial topic that has been debated for centuries. Some argue that revenge is a natural human instinct, while others believe it is never justified. In this essay, we will explore the various [...]

Overview of the author's moral and ethical stance based on Levinas' theory Connection to biblical passage "Thou shalt not kill" Discussion of how scripture and Catholic teachings inform the author's conscience [...]

Related Topics

By clicking “Send”, you agree to our Terms of service and Privacy statement . We will occasionally send you account related emails.

Where do you want us to send this sample?

By clicking “Continue”, you agree to our terms of service and privacy policy.

Be careful. This essay is not unique

This essay was donated by a student and is likely to have been used and submitted before

Download this Sample

Free samples may contain mistakes and not unique parts

Sorry, we could not paraphrase this essay. Our professional writers can rewrite it and get you a unique paper.

Please check your inbox.

We can write you a custom essay that will follow your exact instructions and meet the deadlines. Let's fix your grades together!

Get Your Personalized Essay in 3 Hours or Less!

We use cookies to personalyze your web-site experience. By continuing we’ll assume you board with our cookie policy .

• Instructions Followed To The Letter
• Deadlines Met At Every Stage
• Unique And Plagiarism Free

The Structure and Impact of the Caste System Pyramid

This essay about the caste system pyramid in India explains its structure and impact on society. It describes the hierarchy from the Brahmins, who are priests and scholars, at the top, to the Kshatriyas, the warrior class, followed by the Vaishyas, who are merchants and landowners, and finally the Shudras, who perform manual labor. Outside this hierarchy are the Dalits, who face severe discrimination. The essay discusses how the caste system has influenced social interactions, economic development, and cultural practices in India. Despite legal reforms and social progress, caste-based discrimination remains a significant issue, highlighting the need for continued efforts to promote social equality.

How it works

The societal framework known as the caste system, deeply entrenched in Indian culture, has wielded substantial influence over the lives and trajectories of millions across epochs. Emanating from ancient customs and religious doctrines, this system delineates society into stratified tiers, each endowed with its own array of responsibilities, advantages, and constraints. Illustrated as a hierarchical pyramid, individuals are allocated into specific social echelons from birth, profoundly shaping their prospects and interactions over their lifetimes.

At the apex of this societal pyramid reside the Brahmins, traditionally occupying roles as sacerdotal figures and erudite custodians tasked with orchestrating religious rites and safeguarding sacred wisdom.

Their esteemed status emanates from their function as mediators between divine entities and mortal beings, thereby garnering considerable reverence and influence within society. The exalted stature of the Brahmins underscores the paramountcy accorded to spiritual and intellectual pursuits within the cultural ethos of India.

Beneath the Brahmins lie the Kshatriyas, comprising the warrior and governing class. Historically entrusted with the mantle of safeguarding and administering the realm, Kshatriyas were entrusted with duties encompassing military service and political stewardship, rendering them the sentinels and overseers of societal order. The role of the Kshatriyas underscores the indispensability of structure and protection in preserving social equilibrium.

Occupying the third stratum of the societal hierarchy are the Vaishyas, encompassing traders, craftsmen, and landholders. Their contributions to the economic milieu through commerce, agrarian pursuits, and craftsmanship constituted linchpins for communal prosperity. The Vaishyas played an indispensable role in bolstering the material affluence and economic scaffolding of society, with their endeavors being indispensable for the overarching welfare of the community.

Occupying the base of the traditional caste pyramid are the Shudras, tasked with serving the upper strata through various forms of labor. Primarily engaged in agricultural endeavors, construction tasks, and other manual occupations, the Shudras’ role underscores the centrality of toil in buttressing the upper echelons of the hierarchy, albeit often grappling with considerable societal constraints and circumscribed avenues for upward mobility.

Beyond the confines of this pyramid structure reside the Dalits, historically denoted as “Untouchables.” Marginalized and ostracized, the Dalits were relegated to occupations deemed impure or contaminating, such as sanitation endeavors and leather processing. Subjected to severe discrimination, they were deprived of access to resources and opportunities available to their higher-caste counterparts. The plight of the Dalits serves as a stark illustration of the stark realities of social marginalization and inequality perpetuated by the caste system.

Despite legislative reforms and societal strides, the legacy of the caste system continues to permeate Indian society. Its rigid framework has engendered enduring social stratification and curtailed social mobility across epochs. Even in contemporary times, caste-based prejudices endure in manifold manifestations, impinging upon access to education, employment, and social amenities. Endeavors to redress these disparities have encompassed affirmative action initiatives, legal safeguards, and societal advocacy endeavors aimed at dismantling caste-based barriers and fostering parity.

The ramifications of the caste system transcend individual lives, impinging upon broader societal dynamics and interactions. It has left an indelible imprint on political structures, economic progressions, and cultural norms, becoming indelibly interwoven into the very fabric of Indian society. Comprehending the historical antecedents and contemporary ramifications of the caste system is imperative for grappling with the social impediments it engenders.

While the caste system stands censured for its intrinsic disparities, it is incumbent upon us to contextualize its cultural and historical genesis. Originating from ancient scriptures and traditions seeking to codify society based on occupational delineations and religious duties, these classifications metamorphosed over time into more rigid and hierarchical stratifications, fostering the entrenched social segmentation witnessed today.

In summation, the caste system’s pyramidical edifice embodies a multifaceted and enduring social construct that has left an indelible imprint on Indian society across millennia. From the apex occupied by the Brahmins to the Dalits relegated outside the hierarchy, each echelon of the pyramid reflects distinctive roles and obligations that have historically demarcated individuals’ societal status and life trajectories. Despite strides made in ameliorating caste-based biases, the legacy of the caste system continues to reverberate in contemporary India. Addressing its ramifications necessitates a nuanced grasp of its genesis, perpetuation, and ongoing endeavors to foster social equity and justice.

Cite this page

The Structure and Impact of the Caste System Pyramid. (2024, Jun 01). Retrieved from https://papersowl.com/examples/the-structure-and-impact-of-the-caste-system-pyramid/

"The Structure and Impact of the Caste System Pyramid." PapersOwl.com , 1 Jun 2024, https://papersowl.com/examples/the-structure-and-impact-of-the-caste-system-pyramid/

PapersOwl.com. (2024). The Structure and Impact of the Caste System Pyramid . [Online]. Available at: https://papersowl.com/examples/the-structure-and-impact-of-the-caste-system-pyramid/ [Accessed: 7 Jun. 2024]

"The Structure and Impact of the Caste System Pyramid." PapersOwl.com, Jun 01, 2024. Accessed June 7, 2024. https://papersowl.com/examples/the-structure-and-impact-of-the-caste-system-pyramid/

"The Structure and Impact of the Caste System Pyramid," PapersOwl.com , 01-Jun-2024. [Online]. Available: https://papersowl.com/examples/the-structure-and-impact-of-the-caste-system-pyramid/. [Accessed: 7-Jun-2024]

PapersOwl.com. (2024). The Structure and Impact of the Caste System Pyramid . [Online]. Available at: https://papersowl.com/examples/the-structure-and-impact-of-the-caste-system-pyramid/ [Accessed: 7-Jun-2024]

Conference calls for new global platform for religious freedom

By Deborah Castellano Lubov

With the participation of Archbishop Paul Richard Gallagher, Cardinal Pietro Parolin, UN officials, and leading world experts the conference 'Religious freedom and integral human development: A new global platform' is taking place in Rome on Wednesday, 5 June.

Organized by the Sovereign Order of Malta to the Holy See, the Freedom and Prosperity Center Advisory Council of the Atlantic Council in the United States, and the Pontifical University Urbaniana in Rome, the one-day conference held at the Order of Malta headquarters on the Aventine Hill, is analysing possible frameworks and strategies for fostering religion-sensitive and inclusive policies and engagements. The event was organized to unfold through a series of panels.

The Order of Malta's Ambassador to the Holy See, Antonio Zanardi Landi, welcomed the guests and highlighted the necessity of speaking about an important and often misunderstood issue. Speaking with Vatican News, he said that the high-level conference, taking place at a dramatic time of war throughout the world,  represents a first of its kind.

Wednesday's encounter began with a panel analyzing the global crisis of religious freedom through the prism of integral human development.

The Vatican's Secretary for Relations with States and International Organizations, Archbishop Gallagher, reflected on the Holy See's view of the "Promotion of Religious Freedom and Integral Human Development".

He recalled that the Second Vatican Council committed the Catholic Church to the promotion of religious freedom, noting the Declaration  Dignitatis humanae  explains the right of the person and of communities to social and civil freedom in religious matters. "In order for this freedom, willed by God and inscribed in human nature, to be exercised," he reaffirmed, "no obstacle should be placed in its way," while also observing a close connection between human rights and freedom of religion.

"While this is not the only aspect of human rights, it is arguably the most fundamental," he said, noting, "It is the right to freedom of conscience that provides the foundation for all other human rights." Allowing individuals to exercise their conscience without interference, he stated, places a limit on the authority of the State. "This, in turn," he acknowledged, "ensures that fundamental rights are not violated."

Therefore, he argued, it is clear "that the violation of the right to religious freedom has the effect of undermining not just one right, but the entire category of human rights."

4.9 Billion people globally suffer religious freedom violations

Archbishop Gallagher went on to observe that religious freedom in its individual, collective, and institutional dimensions is currently facing significant challenges.

"It is a matter of concern that, according to some estimates, almost 4.9 billion people live in countries with serious or very serious violations of religious freedom," he said, adding that "at least seven out of every ten citizens in the world are currently prevented or harmed in the exercise of their rights in matters of conscience."

Christians, he said, are the most vulnerable in this regard.

"Over 365 million Christians, approximately one in seven, face high levels of persecution for their faith. Attacks on churches and Christian properties have increased significantly in 2023, with more Christians than ever before reporting violent attacks."

He recalled, as did many other speakers, Pope Francis' words to the UN in September 2015, that the “the simplest and best measure and indicator of the implementation of the new Agenda for development will be effective, practical and immediate access, on the part of all, to essential material and spiritual goods: housing, dignified and properly remunerated employment, adequate food and drinking water; religious freedom and, more generally, spiritual freedom and education." Archbishop Gallagher then observed that the 2030 Agenda is incomplete because it addresses only part of human flourishing, leaving out the spiritual dimension.

States should exercise detached neutrality

Reflecting on integral human development as a process "by which the individual attains well-being while contributing to the common good," the Vatican diplomat reasoned that "religious freedom plays a decisive role in achieving integral human development."

Given this, he said, "the State should exercise a detached neutrality and grant religious groups and all individuals an equal right to the public manifestation of their religious convictions," and always pursue the common good. He concluded, "Those who are able to enjoy religious freedom will also be able to achieve their own integral development, and will be agents of development in the wider society."

Integral human development: a guiding principle

Next, Dean Scott Appleby of the Keough School of Global Affairs at the University of Notre Dame in the United States shed light on integral human development (IHD), which requires global engagement to achieve concrete change. 

He recalled that each Pope, and in his opinion, Pope Francis most emphatically, has invoked IHD as a guiding principle, which is a bridging concept which welcomes engagement with other religions, and explained, in an interview with Vatican News, the significant link between religious freedom and integral human development, and its relevance today.

Integral human development contributes to religious freedom

The idea of integral human development, he said, is incompatible with the idea of someone who is isolated from communities, but instead sees humans as relational beings, and adds value to discussions on human rights. The right to religious freedom, he argued, is not as determinative and decisive as it could be, and therefore needs to be better grounded in a more effective framework.

"Integral human development," Dean Appleby said, "promises to add a new depth to the defence of religious freedom and the bolstering of human rights."

Dr. Silvio Ferrari, Emeritus Professor of law and religion at the University of Milan and Honorary President of the International Consortium for Law and Religion Studies in Italy, discussed the contribution of freedom of religion or belief to integral human development.

Dr. Ferrari looked at tools used to measure both development and freedom of religion. Measuring development on the basis of economic factors alone is not the appropriate approach, he argued, suggesting it should instead be measured with other criteria. "I wonder if these indicators should be contemplated by others in some way that promotes religious freedom," he reasoned.

Religious freedom a key to human flourishing

During the conversation following the panel, Archbishop Gallagher acknowledged there are often challenges in communicating these sophisticated ideas "that at times can seem to become a sort of jargon." However, these concepts, especially the idea of human flourishing, are very relevant, as religious and spiritual freedom within the human dimension is particularly important.

Before the first panel, Michael Fisch, Chairman of the Freedom and Prosperity Center Advisory Council of the Atlantic Council in the United States, highlighted the value of ongoing research and indices being used to better understand the concept. He suggested that "protecting the notion that religious freedom is important" is helpful for societies to be free and prosperous.

Safeguard other freedoms

Recalling Pope Francis' insistence on protecting these essential rights, Chairman Fisch discussed how human flourishing can be achieved, as he underscored that "religious freedom and integral human development can help safeguard other freedoms."

The UN's Special Rapporteur on Freedom of Religion or Belief, Nazila Ghanea, participated through a video link, and expressed her commitment to continue working together on this theme, as she underlined how inspiring and productive conversations on this topic give renewed impetus to sustainability development goals.

She lamented that it is often a struggle to be heard, and to be heard with respect, which requires a desire to listen, learn, and also, reconsider engagement.

Ongoing reflections and conversation

A second panel explored "Religious freedom and global development: evidence, challenges, and opportunities from the perspective of integral human development" which welcomed the participation of Professor Yawovi Jean Attila of canon law at the Pontifical Urbanian University; the President of the Religious Freedom & Business Foundation in the US, Brian Grim; Joseph Lemoine, Director of the Freedom and Prosperity Center of the Atlantic Council in the US; Katherine Marshall, Executive Director of World Faiths Development Dialogue, Georgetown University in the United States; and Adrian Pabst, Professor of politics at the University of Kent and Deputy Director of the National Institute of Economic and Social Research in the UK.

The lively discussion explored the need at all levels to promote religious freedom and integral human development, especially for those who are discarded, or even forgotten entirely, with reference to the activities of major corporations.  

Wednesday afternoon included an interreligious conversation tying together integral human development, human dignity, and religious freedom; another on transforming ideas to policy and how looking at religious freedom through the lens of IHD makes a difference; and a final discussion dedicated to religious freedom and integral human development, and how to change the conversation.

Video of the event will be streamed on Tuesday, 18 June, at 9 am ET.

Thank you for reading our article. You can keep up-to-date by subscribing to our daily newsletter. Just click here

More upcoming events:

Listen to our podcasts

Subscribe to our newsletters

To get the latest news

Papal audiences

Daily readings

Saint of the day