Professional Documents
Culture Documents
Matthew Olson
Dr. Catron
World Religions
30 April 2014
What is religion?
Religion is the field that seeks ultiate !ruth. "t dares to ask and answer the e#istential
$uestion% Why? Wh& do we e#ist' What are we here for'
"ne(ita)l&* this eans that religion ser(es as the priar& atri# in whi+h to think. Religion is
the filter to the water that is life* purging it of +ontainants and deli(ering it in its purest for. "n
Christianit&* this realit& of the Chur+h is hinted at )& John 16:13% the ,ol& -pirit leads ,er into
all !ruth. Religion is* then* a s+ien+e* in that it is .a s&steati+all& organi/ed )od& of
knowledge0 and it seeks to anal&/e and stud&.
Meanwhile* s+ien+e* as odernl& defined* fails in its ultiate la+k of o)1e+ti(it&. -+ien+e
2here* eaning the su of the lesser s+ien+es3 +an )e helpful in +odif&ing what religion has
alread& re(ealed* )ut it is perpetuall& stu+k in su)1e+ti(it& and sha+kled )& radi+al ideologies.
Does not religion ha(e this sae pro)le* though' "n soe +ases* sure* )ut not ne+essaril& in all
4 and onl& if the religion is false. Religion proposes things as infalli)le5 s+ien+e offers ideas as
pro)a)le. Religion* if trul& the o)1e+t of di(ine re(elation* ust alwa&s )e right. -+ien+e* e(en
though it +an )e +orre+t* +an also $ui+kl& )a+ktra+k into error* )e+ause it has no an+hor. !rue
religion* therefore* is superior to all of the lesser s+ien+es.
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As su+h* like -t. 6eter7s 8ist 2a Catholi+ )log3 sa&s* .!heolog& 4 ore spe+ifi+all& the -a+red
Do+trine of the Catholi+ Chur+h 4 is the ar+hite+toni+ stud& that is ost properl& wisdo*
)e+ause the 7knowledge of di(ine things7 sheds light on the appropriate order of all other things.
9ow* let us )e +lear. :od is not onl& known through his self;re(elation in <esus Christ and in
-+ripture* )ut also in the iprint of the Creator upon Creation. ,en+e* the Catholi+ Chur+h finds
herself guarding and elu+idating )oth -a+red -+ripture and 9ature.0
Religion is +harged with using its uni$ue insight in order to )etter the world. !he Chur+h* of
+ourse* has done this.
9ow* would " +hara+teri/e &self as de(out' Well* one of the -e(en =irtues is humility.
Would a trul& hu)le person )rag of their supposed huilit&' " think not. !herefore* " a (er&
relu+tant to answer with a spe+ifi+ .&es0 or .no0. ,owe(er* " +an offer that " )elie(e in the
re$uireents of the religion that " espouse.
Wh&' "n our (er& old;Roan* (er& anti;Christian age of oral relati(is* insta)ilit&* and
self;gratifi+ation* " found &self alone and ept& after a s+arring e#perien+e. -o* " sought the
+ounsel of philosoph& and histor& 4 surel&* en had answered & $uestions )efore> 4 and " was*
after seeingl& endless struggles with &self and others* finall& +oforted )& Catholi+is
alone. !he Chur+h )e+ae (indi+ated in & heart. ?or ,er )eaut& and intelle+t and +ourage* "
will )e fore(er grateful.
M& o(erar+hing point is this% that religion is wonderful* and it suari/es the epitoe* the
crme de la crme* of thought.
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Identify and summarize the teachings of two Hindu yogis. What was their impact?
6araahansa @ogananda 2)orn Mukunda 8al :hosh3* fro e(en his &outh* was seen as
rearka)le. As he aged and tra(eled* he wrote and le+tured ore and ore* attra+ting a +ult
following of .noral0 people* other &ogis* and +ele)rities.
@ogananda started a foration s+hool for &oung )o&s* wanting to instill his orals into future
generations. ,e taught an alleged unit& )etween <esus Christ and Ahaga(an Brishna 2the ,indu
)eing of war3* too* seeking to proote inter;religious dialogue. And* dou)ling down on +lassi+al
,induis* he insisted that suffering is rooted in ha(ing a isunderstanding of and o(er;ephasis
on the self* rather than the e#ternal* or the one :od. ,e said* .@ou are walking on the earth as in
a drea. Our world is a drea within a drea5 &ou ust reali/e that to find :od is the onl& goal*
the onl& purpose* for whi+h &ou are here. ?or ,i alone &ou e#ist. ,i &ou ust find.0
!he an had a powerful ipa+t. ,is .-elf;Reali/ation ?ellowship0 is o(er hundreds of
teples and has trained an& &ogis in his theolog&. ,is Autobiography of a Yogi* eanwhile*
la&s out Castern theolog& in an a++essi)le fashion.
When he died of heart failure in 1DE2* he was greatl& honored )& his followers* who said that
he had entered mahasamadhi 2+ons+ious lea(ing of the )od& upon enlightenent3. "t is
soeties +laied )& the that @ogananda7s +orpse is in+orrupti)le 4 like the )odies of soe
Catholi+ saints 4 )ut this does not appear to )e the +ase. -till* that should not detra+t fro the
fa+t that he was of an interesting +hara+ter.
Maharishi Mahesh @ogi 2)orn Mahesh 6rasad =ara3 was .the guru to the Aeatles0 and +ae
fro an upper;+aste fail&* )ut at his +ore* " hope* he felt like 1ust another &ogi.
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!he Maharishi was an interesting gu&. ,e de(eloped .trans+endental editation0 and
heralded it into assi(e popularit&. Additionall&* he founded the 9atural 8aw 6art& and fielded
+andidates for politi+al offi+e throughout the world.
,is ipa+t* though likel& lesser than that of @ogananda* was great. ,induis will fore(er feel
the effe+ts of his editation te+hni$ue* due to assi(e s+holarl& and pu)li+ interest in it. !oda&*
his organi/ation is worth at least hundreds of illions 2if not )illions3 of dollars. !hough plagued
)& a++usations of rape and finan+ial fraud* his eor& has &et persisted in the +ons+ious of )oth
his parti+ular followers and all of odern ,induis.
What do " think of this' Well* there is insight to )e found in Castern theolog&* as noted )&
Catholi+ author Wa&ne !easdale in A Monk in the World. "n fa+t* " ight 1ust look o(er
@oganandaFs )ook.
Identify practices of modern uddhist worship. What might the uddha thin! of them?
Auddhist worship takes an& fors. "t has e(ol(ed +onsidera)l& o(er tie* alost
+opletel& apart fro the Auddha7s tea+hings.
!he worship of the an& bodhisattvas 2.enlightened )eings03 has plagued and is ke& to the
religion. =a1ra&ana Auddhis* espe+iall&* has an enorous pantheon of these deities* whi+h are
honored )& s&)oli+ o(eents in mandalas 2sa+red ar+hite+ture3.
!ied into that* offering flowers* in+ense* et+.* around sa+red iages and representations 2murti
or thangka3 is also +oon toda&. !his ight* at first* see to )e a waste and in +ontradi+tion of
the Auddhist prin+iple of deta+hent* )ut " think that the pra+ti+e is defensi)le. 9o one
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+oplains when one lea(es ites at the )urial site of a lo(ed one 4 what* of real su)stan+e*
differentiates that so greatl& fro well;intentioned offerings' Definitel&* there is nothing wrong
with (eneration of or respe+t for great people or things.
!he +ir+ua)ulating 2+ir+ling around3 of the stupas* in the eantie* has an& adherents
within Auddhis. 2Stupas are sites of editation that +ontain Auddhist reli+s andGor are solel&
dedi+ated to +oeorating Auddhist saints.3 !his pra+ti+e has pre+eden+e in Christianit&* too%
in Catholi+is* priests soeties +ir+le around altars while in+ensing the with a thuri)le* and
re(ered reli+s o++asionall& re+ei(e siilar treatent. While su+h a+ts ight see odd to outside
o)ser(ers* it helps to think of the as outward e#pressions of +entering the self around the
Di(ine.
One pra+ti+e that " ha(e personall& o)ser(ed in !hera(ada Auddhis is that of the golden
pra&er lea(es. !hroughout the &ear* pra+titioners 2t&pi+all&* after aking a onetar& donation3
write their desires onto these etalli+ lea(es and pla+e the on a ritual tree. On+e an& lea(es
are gathered together* the& are sent off to (ar&ing fa+ilities and in+orporated into the outerost
la&ers of Auddhist statues. !hus* in powerful s&)olis* their pra&ers are fused dire+tl& into
their +on+ept of di(init&.
!he ter .puja0 en+opasses all of these fors of Auddhist worship. Also +o(ered )& the
ter is the eseri/ing Pali +hant* ritual )owing* and so on.
Whether or not -iddhartha :autaa 2.the Auddha03 would wholeheartedl& appro(e of these
pra+ti+es ust alwa&s )e unknown* for +lear reasons. Aut one +an spe+ulate that he would take
great pleasure 2wait* is he allowed to ha(e that'3 in the fa+t that his general tea+hings ha(e so
an& de(otees.
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"ontrast "onfucianism and #aoism. Which might $e $etter?
Confu+ianis was de(ised )& Confu+ius 2.Master Bong03* its o)(ious naesake* during the
period of EE1;4ID A.C. !his religion andates a +on+ern for +ounit& and deands fidelit& to
the -tate. "t tea+hes along the following% .!he superior an* when resting in safet&* does not
forget that danger a& +oe. When in a state of se+urit& he does not forget the possi)ilit& of
ruin. When all is orderl&* he does not forget that disorder a& +oe. !hus his person is not
endangered* and his -tates and all their +lans are preser(ed.0
!aois* +reated )& the &sterious .8ao/i0 soetie during E00;300 A.C.* tea+hes that
ultiate power is found through nature% essentiall&* it7s a kind of pseudo;paganis. !he +entral
s+riptures ake up the aodejing 2.!he -+ripture of the Wa&03. !he ideal follower is the
new)orn )a)&* seen as un+orrupted )& the +orrupt world. "t* like Christianit&* tea+hes that we are
ade up of three things% jing 2ph&si+al .essen+e03* !i 2.life for+e*0 or soul3* and shen 2.spirit03.
Rituall&* di(ination and +orporal ortifi+ation are present in !aois* while Confu+ianis
downpla&s &sti+is to a ere footnote and tries its )est to sta& in the sipli+it& of ere
philosoph&. Aoth* though* aintain +on+epts of sa+rifi+e% !aois does so in a ore spiritual
sense* and Confu+ianis does so in a ore ethi+al sense.
6oliti+all&* Confu+ianis fa(ors strong 2ideall&* )ene(olent3 go(ernent and !aois fa(ors
anar+his and a laisse"#faire st&le. Confu+ianis* histori+all&* has )een the doinant religion in
Chinese politi+s 4 perfe+t for Mao* " would sa&>
Whi+h do " find prefera)le' Aoth* of +ourse* ha(e their flaws* )ut " +annot )ring &self to
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either. Confu+ianis tugs at & inner fas+ist* and !aois appeals to an innate selfishness* )ut
)oth are untena)le.
Confu+ianis is 1ust too deanding. As soeone who sees faith as aking up the -tate*
rather than as under or inferior to it* it would )e ipossi)le for e to gi(e lo&alt& to
deonstra)l& falli)le go(ernent. Jnder that religion* " would likel& )e for+ed to (iolate &
whole world(iew.
And Mi+hael :reghorn sa&s of the latter* .!hus* e(en though the ter !ao is used of Christ in
the Chinese translation of <ohn7s :ospel* we should not infer that !aois and Christianit& are
reall& a)out the sae thing. !he& are not. Christianit& pro+lais a personal Creator who is
orall& outraged )& an7s sinfulness and will one da& 1udge the world in righteousness
2%omans 1:1&'(:63. !aois pro+lais an ipersonal +reati(e prin+iple whi+h akes no oral
distin+tion )etween right and wrong and whi+h 1udges no one.0 -o* !aois is out.
" suppose that* if for+ed to +hoose* " would settle for the saner Confu+ianis.
Islam
M& (iew of $slam has +hanged little o(er & tie of stud&.
!he Ara)ian religion is :od;+entered and has rules on oralit&* surel&* )ut there are
pro)les. $slam is steeped in (iolen+e and it dreas of +on$uering the world* +laiing a .right0
to +ontrol territories like .the +it& of ,ir$il0 2Constantinople3 and .%omiyya0 2Roe3.
And sharia law* while )enefi+ial at first in unif&ing and soewhat +i(ili/ing the an& pagan
tri)es of the Middle Cast* is now a hindran+e to huanit&* a ena+e to ankind. Sharia /ones in
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Aritain* for e#aple* ha(e alread& set up stri+t* unlawful )ans against al+ohol* ga)ling* drugs*
usi+* and soking. @et* the go(ernent there has pro(en either unwilling or una)le to stop
the. !opping that off* "slai+ law is rapidl& )eing re+ogni/ed in Aritish 1urispruden+e. " ask
desperatel&% will su+h e(er end'
9ow* we ha(e jihad al#nikah 2inspired )& sura )* ayat ()* sura 33* ayat +,* and ore3 4 .se#
jihad0 4 under whi+h woen are for+ed to parti+ipate in jihad )& sa+rifi+ing their )odies to the
lusts of the "slai+ ilitant. !he pra+ti+e is egged;on )& proinent ias and +an )e found in
the idst of e(er& jihad war /one of at least the last 20 &ears. !unisia7s 2Musli3 "nterior
Minister sa&s of these a)used woen* .!he& ha(e se#ual relations with 20* 30* 100 ilitants and
the& +oe )a+k )earing the fruits of se#ual +onta+t Lpregnan+&M in the nae of se# jihad.0 !his is
insanit&>
!here are also* " ust adit* things that )ond $slam to & thought* though.
" think that Catholi+s and Muslis +an +onne+t a lot on Marian theolog&. We agree on her
(irginit& 2sura 3* ayat )-5 sura 1.* ayat (,3* and we also appear to agree on her sinlessness
2sura 3* ayat 365 sura 3* ayat )(3. -he was .+hosen0 and .purified0 )& :od* a++ording to the
Nur7an. 2"f onl& 6rotestants would understand all of this>3 Jnfortunatel&* the Nur7an
isrepresents her pla+e in our theolog&* sa&ing that we )elie(e her to )e a e)er of the !rinit&
2sura +* ayat 1163>
"n addition to that* Catholi+s and Muslis agree signifi+antl& on ortal 2serious3 (s. (enial
2less serious3 sin. !he Ai)le professes that .there is a sin that is not ortal0 21 John +:1-3. !he
Nur7an +on+urs* sa&ing that we are forgi(en and +leansed of (enial sin as long as we sta& awa&
fro ortal sin 2sura +3* ayats 31/3(3. " agree +opletel&>
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With all of this in ind* "sla should +ertainl& )e studied* )ut " )elie(e with e$ual +ertaint&
that it should not )e adired.
What religion is most world/accommodating?
Catholi+is 2)& this* " ean* Christianit& in its truest and uni(ersal for3 is the ost
a++oodating religion 4 )& far* in fa+t.
!he depth and si/e of the Chur+h* as well as its ipa+ts on +ulture* for+e an& serious student
to step )a+k and pa& at least a )it of attention.
6erhaps ost would agree that the Chur+h was 1ustified in ,er strong opposition to the
paganis of old Roe. -he firl& protested the +ries of 9ero and widespread a)orti(e and
+ontra+epti(e pra+ti+es like .e#posure0 2infants )eing left to the eleents and .e#posed0 to die3.
During the Middle Ages* +ontinuing in this )ene(olent (ein* the Chur+h )rought a)out
in+reased litera+& rates* and -he +onsistentl& prooted the arts. And* far fro hiding it* -he
ade the Ai)le 4 the ost popular )ook in histor& 4 ore a++essi)le* painstakingl& hand;writing
+opies into (erna+ular languages. !hose Ages do not e#a+tl& sound .Dark0 to e.
During the Renaissan+e* knowledge was spread to the .9ew World0 and the s+ien+es were
deepened. "n addition* " find it ne+essar& to point out that the Chur+h ne(er .sold sal(ation0* like
-he is a++used of doing in this period. !he 6rotestant understanding on this usuall& relies on the
assault of +hara+ters% people like <ohann !et/el are rightfull& deoni/ed for a)using the s&ste
of indulgen+es. Aut this a)use was not a do+trinal pro)le of the Chur+h5 rather* it was a
dis+iplinar& pro)le of en. "ndulgen+es sipl& reo(e the teporal punishent due for past
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sin O the& are not a .:et out of ,ell free0 +ard O and e(en when the& were .sold0 2as in*
(oluntar& donations were re+ei(ed3 the& re$uired soe sort of penan+e. "ndulgen+es onl& ha(e a
sal(ator& effe+ti(eness 2reittan+e of tie in 6urgator&3 if the re+ipient is alread& destined for
,ea(en. -o* it would see that the fuss is all a)out nothing.
Man& of this Aod&7s good deeds go unentioned and unnoti+ed% 6ope -t. 8eo " 2the :reat3
+on(in+ed Attila the ,un to spare Roe* 6ope "nno+ent """ ordered against the in(asion of
Constantinople )& the troops of the $ui+kl&;e#+ouni+ated ?ourth Crusade* 6ope Ale#ander
"= +ountered silliness )& for)idding trials against supposed .wit+h+raft0* 6ope -i#tus "= outright
+ondened the e#+esses of the -panish "n$uisition* 6ope Ale#ander =" warl& in(ited and ade
arrangeents for the <ewish (i+tis of that "n$uisition into Roe 2and sa(ed the +it& fro Bing
Charles =""">3* 6ope 6ius "P oderni/ed and refored the 6apal -tates 2)efore he was
o(erthrown )& the "talian re(olutionaries3* et+.
And* +ontra; the inherent anti;intelle+tualis in 6rotestantis* the Chur+h 4 fore(er
independent* atronl&* and alost .a)o(e;it;all0 4 in(ented the s+ientifi+ ethod* laun+hed the
uni(ersit& s&ste* esta)lished reasona)le legal s&stes* and stood as a shining )ulwark against
unfounded superstition.
All should seek to in+rease the powers and 1urisdi+tion of this e#traordinar& "nstitution to the
fullest +apa+it&* )e+ause all should re+ogni/e the ipa+t that -he has had and +an ha(e on the
world. Do+uents like &umanae 'itae and (vangelium 'itae urge respe+t for the san+tit& of life*
%erum )ovarum and *uadragesimo Anno offer e+onoi+ prin+iples rooted in solid orals* and
so on. "f onl& we would follow the path that the Chur+h has set forth>
!ie and tie again* the Chur+h* the Mater et Magistra 2Mother and !ea+her3* has shown
Olson 11
,erself to )e $uite a++oodating. More than an& other entit&* -he has stood up for all of
ankind.