INTRODUCTION OF NATIONAL PROHIBITION

Introduction of National Prohibition



Introduction of National Prohibition

Interpretation A

As a philosophy of the world, not only as a church, religion is a product of social cooperation of men as well as any other manifestation of the spiritual life. The thinking does not appear as an individual is independent of social relationships and traditions merely because it is set in the ways of thinking that have formed over the centuries by the collaboration of countless crowds, methods we can only benefit as members of society, our thinking has a social character. Similarly, people cannot represent the religion as an isolated phenomenon. Even the mystic who, in a trance of ecstasy, forget the world and communion with God, is not only succeeded in his religion. Forms of thought that led there are not his personal creation, they belong to the society. A Kaspar Hauser cannot have a religious life without outside help. Religion also is a product of history and participates in the continuing evolution of the company.

Early Christianity was not ascetic life he happily accepted and rejected deliberately background ascetic ideas which many contemporary sects were treated (even John the Baptist lived an ascetic). It is only third and fourth centuries that asceticism was introduced into Christianity and what is this period that the new interpretation and reform of the evangelical doctrine. The basic idea of primitive Christianity, that the fulfillment of the promise is imminent, is gradually transformed into the idea of judgment, an idea that is the basis of all religious movements that took some time. Along with this transformation, the rules of life of Christianity should also undergo a complete change. Each time found in the Gospels that she wanted to discover and failed to see what he did not suit him to see. It is a fact that people cannot prove better than referring to the overriding importance attached for centuries by social morality of the Church's doctrine of usury (12). This, in the Gospels and other writings of the New Testament, is required of the disciples of Christ, is not to abandon the interest generated by the capital lent. The canonical prohibition of interest is a product of the medieval doctrine of society and commerce; it originally had nothing to do with Christianity and its teachings. The moral condemnation of usury and the prohibition of interest are older, they were borrowed from writers and legislators of antiquity and transformed as the struggle of farmers against merchants and traders, whose power grew became more violent, and it is only then that they sought to find a basis in Scripture. The loan interest was not fought because Christianity demanded, it is because the wear was fought that we ventured to discover his conviction in the teachings of Christianity (Sinclair, 1962).

Interpretation B

In Charleston, the scene was similar as many saloon owners and dealers cut their prices in order to clear what was left of their stock. The capital city also had its share of local ...