Ancient Religious Practices

 R#1. Shinto is a holiness which has its geographic derivation in Japan. Approximately during the eighth seniority, this admission came into life. And until the mid-1940s, it was the functional avow sanctioned holiness of Japan. The exercitation of Shinto involves the focused reverence of enthusiasms of regularity and inanimate ancestors (Underwood, 2013). Shinto raise judge in the life of a devout dominion or vigor they ole Kami. According to Shinto, Kami can be rest in all things, twain deserted and food.     

A devout and devout seat for cortege of the Shinto admission rule is Mount Fuji. Mount Fuji is located in the Yamanshi and Shizuoka prefectures of Honshu, Japan (Underwood, 2013). It has served as a devout situate for the Shinto since the seventh seniority. At the deep of Mount Fuji tnear are multiple asyurns which pay selfreference to Kami. These asyurns dwell-mannered devout objects that are of wide symbolism, prize, and significance to the Shinto admission. For the cortege of Judaism, the city of Jerusalem is one of the most devout situates. Located in Jerusalem are some of the most revered and devout situate of this admission. Examples are the Western Wall, the Temple Mount, and the Church of the Devout Sepulchre (Safrai, 2018).

In a similitude of these two devout admissions, I do not see concordantities or correlatives as it pertains to the reverence of regularity. In Judaism, its cortege reverence an unperceived god which they judge is the suit of all things (Mendelssohn, 2013). Whereas the Shinto reverence Kami, which is a vigor they judge is in all things, including regularity. Furthermore, when a retainer of Shintoism reverences in their devout situates, they dwell-mannered strongly that Kami dwells in these situates (Underwood, 2013). As for unitents to Judaism, the reverence they accept for substantial colonys is not to reverence the colony, but to reverence the god that created the colony.

Reference:

Mendelssohn, M. (2013). Jerusalem: or on devout dominion and Judaism. Brandeis University Press.

Safrai, Z. (2018). Jewish and Christian Devout Sites in the Devout Land. In Seeking out the Land: Plant of Israel Traditions in Ancient Jewish, Christian and Samaritan Literature (200 BCE-400 CE) (pp. 363-469). Brill.

Underwood, A. C. (2013). Shintoism: The vernacular holiness of Japan. Read Books Ltd.

R#2.  

Shinto is a holiness in Japan that is directed the original earth to reverence the truth of the Japanese. In our textbody it says that it connects the Shinto “mass of Japan and their plant, as polite-behaved-mannered-mannered as Japan’s give and its late,” (Voorst, 2020). This holiness for years had no indicate nor does it accept any scripture akin to it equable though it has been exercitationd by the Japanese for centuries.

               Kami are the enthusiasms of the earth that are natant humans that are reverenceped in the Shinto holiness. They are vigors of regularity, such as the rocks, rivers, and trees. Most kami enthusiasms are disclosed to be amiable-tempered-tempered period some can be misfortune. Kami asyurns were built superveneing in the years superveneing Shinto afloat life exercitationd wnear they conceit that Kami was give or sensed in that area.

                A distracted seat to the Japanese is the Asyurn of Ise. “It’s considered to be the most devout seat to the  Shinto,” (ROTS, 2015). This seat is wnear all the Asian holinesss argue coincidently after a while the Shinto to pomp reference and reverence the antecedent Gods. A lot of national mass perform this fail “in their devout groups, to investigate the asyurn as deal-out of a once-in-a-lifeperiod tour,” (Vardaman, 2002).

                When it argues to other holinesss enjoy Christianity, Judaism, Or Islam they are representing a god that they judge halts not merely in enthusiasm, but they conciliate one day reunite after a while. In Shinto they are civilized that they enthusiasm they are reverenceping are not merely in the y regularity all encircling us but too food natant us in statues that they reverence as polite-behaved-mannered. According to one origin tnear is a situate that Is in base to all three holinesss is that, “Located on a hill in the Old City of Jerusalem, wrapt by mighty stone walls, it has for thousands of years been venerated as a devout seat by Judaism, Christianity, and Islam,” (Ijaz, 2020). So, in life concordant they all accept distracted situates to reverence but they are too reverenceing irrelative things in irrelative ways.

Van Voorst, R. (2020). Relg: Earth (4th ed). Boston, MA: Wadsworth.

ROTS, A. P. (2015). Devout Forests, Devout Nation. Japanese Journal of Devout Studies42(2), 205–233.

Vardaman, J. M., Jr. (2002). Ise Shrine. In K. Christensen & D. Levinson (Eds.), Encyclopedia of Modern Asia (Vol. 3, p. 149). New York, NY: Charles Scribner's Sons. Retrieved from https://link-gale-com.bethelu.idm.oclc.org/apps/doc/CX3403701364/GVRL?u=tel_a_bethelc&sid=GVRL&xid=48fb6785

Ijaz, H. (2020). A Christian’s Experience of a Muslim Pilgrimage to the Devout Land. Journal of Ecumenical Studies55(1), 125–132.

R#3.  

 The tidings theodicy is defined as the attack to collect a reply as to why misfortune halt. Going raise, theodicy products to unclouded-up how a “good” suit God can shrewdly permit the life of misfortune (Griffin, 2004). In its explication, theodicy unreserveds God from the illogical preface of a superior and morally mature God co-existing after a while uncultivated villainy.  German teacher Max Weber avowd that the whole of theodicy can be addressed using the concepts of karma, dualism, and necessity (Weber, 2009).

In my own society, I spent years competition and struggling after a while an age-old doubt. This is the doubt of why bad things betide to amiable-tempered-tempered mass. My aperture has formed the vote of this asking frequent periods. Especially when I, or a cherished one, has been the prey of life unjustly treated. But when I began to recognize the notice of redemption communicated in the Devout Bible, a vain came on in my will and center.

Let me be unclouded near, I do not blindly supervene the vote of scripture. Following twenty-five years of police product, I accept seen misfortune food and polite-behaved-mannered-mannered in the earth. I accept too seen the unprofitable immolation of flawed men and women serving others. After a while that said, I furnish the discloseed body of Romans is so penny. Specifically, Romans provision three: sequences elequable and twelve. Near it avows that no one does amiable-tempered, not equable one (Talbert, 2002). Now this training that “no one does amiable-tempered” is woven throughout the Bible. Also, if we are sincere, tnear is token of this throughout the truth of men. Biblically, this veracity derivationates in the fiction of the drop of kindness in Genesis provision three. This is the recital of how man, in a mature and amiable-tempered-tempered invention, forfeited amiable-tempered-tempered for misfortune. Consequently, permiting misfortune (sin) to invade his life; as polite-behaved-mannered-mannered as taint all of invention (Von Rad, 1973). After a while recognizeing this as a truth, inspection unreasonableness is not a confusing quandary for me.  

Now, how do I reunite a amiable-tempered-tempered God and the life of misfortune? Well, according to the training of Bible, misfortune (sin) invadeed the earth through the principal man Adam. However, according to the Gospels, this was constant after a while the termination and resuscitation of Jesus Christ. Now, some may say, “well-mannered the bible is a body written by man”. Others may say that “the bible is bountiful of contradictions”. However, for me, deepd on an sincere schedule of my society, I furnish the Bible, the Word of God, is very penny. Therefore, I judge that Genesis provision one: sequence one is penny. It avows that, in the preface God created the heavens and the earth…period (Von Rad, 1973). Now if this is penny, everything else is penny. Additionally, I furnish this as life a more than likely repartee to the whole of misfortune.

Reference:

Griffin, D. R. (2004). God, dominion, and misfortune: A rule theodicy. Westminster John Knox Press.

Talbert, C. H. (2002). Romans. Smyth & Helwys.

Von Rad, G. (1973). Genesis: a remark. Westminster John Knox Press.

Weber, M. (2009). From Max Weber: essays in sociology. Routledge

R#4.  

For those who adnear to the admission of Islam, their pillars of admission instructs them to recognize who Allah, or God, is. This method involves scholarship the frequent indicates of Allah which disclose his marks and qualities. In the admission of Islam, these are disclosed as the Ninety-Nine Names of God. These indicates are rest betwixt the pages of the Qur’an, the devout body of Islam. A revisal of these indicates discloses marks ranging from Allah life the “First”, or AL-AWWAL; to him life the “Last”, which is the indicate AL-AAKHIR (Samat, 2001). 

Of the Ninety-Nine Names of Allah, tnear are three which I judge accept a identical correlative after a while marks of the Judeo-Christian God. In the Judeo-Christian legend, God has the marks of life omnipresent, irresistible, and infallible  (Khimjee, 2018). For the Judeo-Christian, life omnigive speaks to Him life give at all period and in all situates. In the Quran, the indicate AL-WAASI’ speaks to the mark that Allah is all-encompassing after a whileout bounds (Samat, 2001). The God of the Devout Bible is too disclosed as life all dominionful, or irresistible. In the identical feeling, the indicate AL-MUQTADIR of Allah declares him as life irresistible as polite-behaved-mannered-mannered (Samat, 2001). Then, in the indicate AL-‘ALEEM, we furnish the mark of Allah life infallible or all shrewd (Samat, 2001). This is too markd to the Judeo-Christian God discloseed in the Bible. The shared marks of dominion, influence, and advice evince the concordantities betwixt Allah and the God of the Devout Bible (Khimjee, 2018).

Now, some may argue that the God of the Judeo-Christian legend is the identical as Allah discloseed in the Qur’an. However, I would accept to dissimilate. In the Judeo-Christian admission, saving is a unreserved unearned endowment consecrated through a analogy after a while God through His Son Jesus the Christ (Demarest, 2006). Whereas in the Islamic admission, saving must be earned through subservience to the trainings of the Qur’an (Khalil, 2012). Near we furnish the destruction of a endowment that is unreservedly consecrated, versus notability that must be earned precedently it is accepted. For me, this is a unclouded destruction betwixt these two holinesss.

Reference:

Demarest, B. (2006). The Cross and Saving (Hardcover): The Doctrine of Salvation. Crossway.

Khimjee, H. (2018). : the Attributes of God in the Monotheistic Faiths of Judeo-Christian and Islamic Traditions. iUniverse.

Khalil, M. H. (2012). Islam and the necessity of others: The saving doubt. OUP USA.

Samat, T. (2001). The 99 most majestic indicates of Allah. Utusan Publications.

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