Arguments in support of God and Religion

Thesis Statement

This paper provides enough evidence to support the existence of God in one's life and the religion.

Introduction

Hardly any period of the intellectual life appears to have such multifarious meanings as religion. Religion is of great importance for the development of mankind and its annals, as it comprises the human reaction to an additional human holy, transcendent, and divine object. The period religion has its etymologic and chronicled origins in the Roman world, different the period faith, which has its source in the New Testament Paulinic phrase pístis (Greek), or fides (Latin). The Latin noun religio originates from the verb re-legere, which has the diverse meanings to manage sth. diligently, to manage sth. again, to re-read sth. as M. T. Cicero has also uttered. (Eliade 12)

The prefix re- could even be converted as to manage sth. diligently again and again. That encompasses the very careful execution of cults prescribed by law cults, which were valid only with accurate observance of all these prescriptions. The Latin period religio, thus, expresses in academic Roman heritage the meticulous observance of cults and the consequent esteem of man for their gods.

 

Discussion

Even after an accurate investigation we will not be adept to realize the feelings of a Roman when saying the phrase religio: the peculiar connection of awe and diligence in the direction of the gods that did not demand an inward attachment. It is impossible for us to seem and comprehend this Roman religio and it will consequently habitually be odd to us. (Feil, 2006)

Just this issue makes the Roman religio incomprehensible for us, the adjective religiosus, which, according to Friedrich Heiler “initially assessed a location or day as sacred,” is now directed to distinguish persons and entails “pious” and having “fear of God.” (Feil 1)

After this short etymological and chronicled study, we will now proceed on to describing the paradigmatically development of the up to date period religion. According to Rudolf Otto (2005), a religion that accepts as factual in a deity of imaginable periods, is “rational.” He proceeds farther on the objectivity of a religion but in the identical context emphasizes the “contrast between Rationalism and profounder religion.” Gustav Mensching furthermore sees the Sacred as joined with religion. He calls “religion” an “experience able meet of man with the Sacred” and an “answering proceed of man who is lead by the Sacred.” With the rationality of periods only, one will not manage fairness to the period religion. Typical traits of religion are, according to Otto, the tremendum, the “awfulness,” that agitates man in awe of God, the secret, absolutely distinct being. But one has to differentiate this pattern of worry from the “natural, commonplace fear” of man, the “general world-fear.” (Hick 14)

A good 100 years and a half before Eliade, Friedrich E. D. Schleiermacher talked of religion as a “feeling,” and before him, Jean-Jacques Rousseau did so. In his talks On Religion (1799), Schleiermacher talked of religion as a “feeling of ...