1.
Religion
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Religions have sacred histories and narratives, which may be preserved in sacred scriptures, and symbols and holy places, that aim mostly to give a meaning to life. Religions may contain symbolic stories, which are said by followers to be true, that have the side purpose of explaining the origin of life. Traditionally, faith, in addition to reason, has considered a source of religious beliefs. There are an estimated 10,000 distinct religions worldwide, about 84% of the worlds population is affiliated with one of the five largest religions, namely Christianity, Islam, Hinduism, Buddhism or forms of folk religion. With the onset of the modernisation of and the revolution in the western world. The religiously unaffiliated demographic include those who do not identify with any religion, atheists. While the religiously unaffiliated have grown globally, many of the religiously unaffiliated still have various religious beliefs, about 16% of the worlds population is religiously unaffiliated. The study of religion encompasses a variety of academic disciplines, including theology, comparative religion. Theories of religion offer various explanations for the origins and workings of religion, Religion is derived from the Latin religiō, the ultimate origins of which are obscure. One possible interpretation traced to Cicero, connects lego read, i. e. re with lego in the sense of choose, go over again or consider carefully. The medieval usage alternates with order in designating bonded communities like those of monastic orders, we hear of the religion of the Golden Fleece, of a knight of the religion of Avys. In the ancient and medieval world, the etymological Latin root religio was understood as a virtue of worship, never as doctrine, practice. In the Quran, the Arabic word din is often translated as religion in modern translations and it was in the 19th century that the terms Buddhism, Hinduism, Taoism, and Confucianism first emerged. Max Müller characterized many other cultures around the world, including Egypt, Persia, what is called ancient religion today, they would have only called law. Some languages have words that can be translated as religion, but they may use them in a different way. For example, the Sanskrit word dharma, sometimes translated as religion, throughout classical South Asia, the study of law consisted of concepts such as penance through piety and ceremonial as well as practical traditions. Medieval Japan at first had a union between imperial law and universal or Buddha law, but these later became independent sources of power. There is no equivalent of religion in Hebrew, and Judaism does not distinguish clearly between religious, national, racial, or ethnic identities
2.
New Testament
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The New Testament is the second major part of the Christian biblical canon, the first part being the Old Testament, based on the Hebrew Bible. The New Testament discusses the teachings and person of Jesus, as well as events in first-century Christianity, Christians regard both the Old and New Testaments together as sacred scripture. The New Testament has frequently accompanied the spread of Christianity around the world and it reflects and serves as a source for Christian theology and morality. Both extended readings and phrases directly from the New Testament are also incorporated into the various Christian liturgies, the New Testament has influenced religious, philosophical, and political movements in Christendom and left an indelible mark on literature, art, and music. In almost all Christian traditions today, the New Testament consists of 27 books, John A. T. Robinson, Dan Wallace, and William F. Albright dated all the books of the New Testament before 70 AD. Others give a date of 80 AD, or at 96 AD. Over time, some disputed books, such as the Book of Revelation, other works earlier held to be Scripture, such as 1 Clement, the Shepherd of Hermas, and the Diatessaron, were excluded from the New Testament. However, the canon of the New Testament, at least since Late Antiquity, has been almost universally recognized within Christianity. The term new testament, or new covenant first occurs in Jeremiah 31,31, the same Greek phrase for new covenant is found elsewhere in the New Testament. Modern English, like Latin, distinguishes testament and covenant as alternative translations, John Wycliffes 1395 version is a translation of the Latin Vulgate and so follows different terms in Jeremiah and Hebrews, Lo. Days shall come, saith the Lord, and I shall make a new covenant with the house of Israel, for he reproving him saith, Lo. Days come, saith the Lord, when I shall establish a new testament on the house of Israel, use of the term New Testament to describe a collection of first and second-century Christian Greek Scriptures can be traced back to Tertullian. In Against Marcion, written circa 208 AD, he writes of the Divine Word, by the 4th century, the existence—even if not the exact contents—of both an Old and New Testament had been established. Lactantius, a 3rd–4th century Christian author wrote in his early-4th-century Latin Institutiones Divinae and that which preceded the advent and passion of Christ—that is, the law and the prophets—is called the Old, but those things which were written after His resurrection are named the New Testament. The canon of the New Testament is the collection of books that most Christians regard as divinely inspired, several of these writings sought to extend, interpret, and apply apostolic teaching to meet the needs of Christians in a given locality. The book order is the same in the Greek Orthodox, Roman Catholic, the Slavonic, Armenian and Ethiopian traditions have different New Testament book orders. Each of the four gospels in the New Testament narrates the life, death, the word gospel derives from the Old English gōd-spell, meaning good news or glad tidings. The gospel was considered the good news of the coming Kingdom of Messiah, and the redemption through the life and death of Jesus, Gospel is a calque of the Greek word εὐαγγέλιον, euangelion
3.
Vulgate
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The Vulgate is a late fourth-century Latin translation of the Bible that became, during the 16th century, the Catholic Churchs officially promulgated Latin version of the Bible. The translation was largely the work of St. Jerome, who, in 382 AD, was commissioned by Pope Damasus I to revise the Vetus Latina collection of biblical texts in Latin then in use by the Church. Once published, it was adopted and eventually eclipsed the Vetus Latina and, by the 13th century, was known as the versio vulgata or, more simply. The Catholic Church affirmed it as its official Latin Bible at the Council of Trent, the Vulgate has a compound text that is not entirely the work of Jerome. Its components include, Jeromes independent translation from the Hebrew, the books of the Hebrew Bible, usually not including his translation of the Psalms. Translation from the Greek of Theodotion by Jerome, The three additions to the Book of Daniel, Song of the Three Children, Story of Susanna, and The Idol Bel and the Dragon. The Song of the Three Children was retained within the narrative of Daniel, translation from the Septuagint by Jerome, the Rest of Esther. Jerome gathered all these additions together at the end of the Book of Esther, translation from the Hexaplar Septuagint by Jerome, his Gallican version of the Book of Psalms. Jeromes Hexaplaric revisions of other books of Old Testament continued to circulate in Italy for several centuries, free translation by Jerome from a secondary Aramaic version, Tobias and Judith. Revision by Jerome of the Old Latin, corrected with reference to the oldest Greek manuscripts available, Old Latin, more or less revised by a person or persons unknown, Baruch, Letter of Jeremiah,3 Esdras, Acts, Epistles, and the Apocalypse. Old Latin, wholly unrevised, Epistle to the Laodiceans, Prayer of Manasses,4 Esdras, Wisdom, Ecclesiasticus, and 1 and 2 Maccabees. Jerome did not embark on the work with the intention of creating a new version of the whole Bible, how much of the rest of the New Testament he then revised is difficult to judge today, but little of his work survived in the Vulgate text. Jerome first embarked on a revision of the Psalms, translated from the revised Septuagint Greek column of the Hexapla and he also appears to have undertaken further new translations into Latin from the Hexaplar Septuagint column for other books. But from 390 to 405, Jerome translated anew from the Hebrew all 39 books in the Hebrew Bible, including a further version of the Psalms. This new translation of the Psalms was labelled by him as iuxta Hebraeos, the Vulgate is usually credited as being the first translation of the Old Testament into Latin directly from the Hebrew Tanakh, rather than the Greek Septuagint. Moreover, Augustine in that passage demonstrates his own preference for the Greek thus eliminating any possibility that Saint Jerome translated the OT from Greek. In these letters, Jerome described those books or portions of books in the Septuagint that were not found in the Hebrew as being non-canonical, Jeromes views did not, however, prevail, and all complete manuscripts and editions of the Vulgate include some or all of these books. Their style is markedly distinguishable from Jeromes
4.
Age of Enlightenment
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The Enlightenment was an intellectual movement which dominated the world of ideas in Europe during the 18th century, The Century of Philosophy. In France, the doctrines of les Lumières were individual liberty and religious tolerance in opposition to an absolute monarchy. French historians traditionally place the Enlightenment between 1715, the year that Louis XIV died, and 1789, the beginning of the French Revolution, some recent historians begin the period in the 1620s, with the start of the scientific revolution. Les philosophes of the widely circulated their ideas through meetings at scientific academies, Masonic lodges, literary salons, coffee houses. The ideas of the Enlightenment undermined the authority of the monarchy and the Church, a variety of 19th-century movements, including liberalism and neo-classicism, trace their intellectual heritage back to the Enlightenment. The Age of Enlightenment was preceded by and closely associated with the scientific revolution, earlier philosophers whose work influenced the Enlightenment included Francis Bacon, René Descartes, John Locke, and Baruch Spinoza. The major figures of the Enlightenment included Cesare Beccaria, Voltaire, Denis Diderot, Jean-Jacques Rousseau, David Hume, Adam Smith, Benjamin Franklin visited Europe repeatedly and contributed actively to the scientific and political debates there and brought the newest ideas back to Philadelphia. Thomas Jefferson closely followed European ideas and later incorporated some of the ideals of the Enlightenment into the Declaration of Independence, others like James Madison incorporated them into the Constitution in 1787. The most influential publication of the Enlightenment was the Encyclopédie, the ideas of the Enlightenment played a major role in inspiring the French Revolution, which began in 1789. After the Revolution, the Enlightenment was followed by an intellectual movement known as Romanticism. René Descartes rationalist philosophy laid the foundation for enlightenment thinking and his attempt to construct the sciences on a secure metaphysical foundation was not as successful as his method of doubt applied in philosophic areas leading to a dualistic doctrine of mind and matter. His skepticism was refined by John Lockes 1690 Essay Concerning Human Understanding and his dualism was challenged by Spinozas uncompromising assertion of the unity of matter in his Tractatus and Ethics. Both lines of thought were opposed by a conservative Counter-Enlightenment. In the mid-18th century, Paris became the center of an explosion of philosophic and scientific activity challenging traditional doctrines, the political philosopher Montesquieu introduced the idea of a separation of powers in a government, a concept which was enthusiastically adopted by the authors of the United States Constitution. Francis Hutcheson, a philosopher, described the utilitarian and consequentialist principle that virtue is that which provides, in his words. Much of what is incorporated in the method and some modern attitudes towards the relationship between science and religion were developed by his protégés David Hume and Adam Smith. Hume became a figure in the skeptical philosophical and empiricist traditions of philosophy. Immanuel Kant tried to reconcile rationalism and religious belief, individual freedom and political authority, as well as map out a view of the sphere through private
5.
East Asia
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East Asia is the eastern subregion of the Asian continent, which can be defined in either geographical or ethno-cultural terms. Geographically and geopolitically, it includes China, Taiwan, Mongolia, Korea and Japan, it covers about 12,000,000 km2, or about 28% of the Asian continent, the East Asian people comprise more than 1.5 billion people. About 38% of the population of Asia and 22%, or over one fifth, the overall population density of the region is 133 inhabitants per square kilometre, about three times the world average of 45/km2. Historically, societies in East Asia have been part of the Chinese cultural sphere, major religions include Buddhism, Confucianism or Neo-Confucianism, Taoism, Chinese folk religion in China and Taiwan, Shinto in Japan, Korean shamanism in Korea. Shamanism is also prevalent among Mongolians and other populations of northern East Asia. The Chinese calendar is the root from which many other East Asian calendars are derived, Chinese Dynasties dominated the region in matters of culture, trade, and exploration as well as militarily for a very long time. There are records of tributes sent overseas from the kingdoms of Korea. There were also considerable levels of cultural and religious exchange between the Chinese and other regional Dynasties and Kingdoms, as connections began to strengthen with the Western world, Chinas power began to diminish. Around the same time, Japan solidified itself as a nation state, throughout World War II, Korea, Taiwan, much of eastern China, Hong Kong, and Vietnam all fell under Japanese control. Culturally, China, Japan, Korea, Taiwan and Vietnam are commonly seen as being encompassed by cultural East Asia, there are mixed debates around the world whether these countries or regions should be considered in East Asia or not. Vietnam Siberia in Russia Sovereignty issues exist over some territories in the South China Sea, however, in this context, the term Far East is often more appropriate which covers ASEAN countries and the countries in East Asia. However, being a Eurocentric term, Far East describes the geographical position in relation to Europe rather than its location within Asia. Alternatively, the term Asia Pacific Region is often used in describing East Asia and this usage, which is seen in economic and diplomatic discussions, is at odds with the historical meanings of both East Asia and Northeast Asia. The Council on Foreign Relations defines Northeast Asia as Japan and Korea, the military and economic superpower of China became the largest economy in the world in 2014, surpassing the United States of America. Currently in East Asia, trading systems are open, and zero or low duties on imports of consumer and capital goods etc. have considerably helped stimulate cost-efficiency. Free and flexible labor and other markets are important factors making for high levels of business-economic performance. East Asian populations have demonstrated highly positive work ethics, there are relatively large and fast-growing markets for consumer goods and services of all kinds. The culture of East Asia has been influenced by the civilisation of China, East Asia, as well as Vietnam, share a Confucian ethical philosophy, Buddhism, political and legal structures, and historically a common writing system
6.
Chinese folk religion
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Worship is devoted to a multiplicity of gods and immortals, who can be deities of phenomena, of human behaviour, or progenitors of lineages. Stories regarding some of these gods are collected into the body of Chinese mythology, Chinese religions have a variety of sources, local forms, founder backgrounds, and ritual and philosophical traditions. Ling, numen or sacred, is the medium of the two states and the order of creation. After the fall of the empire in 1911, governments and elites opposed or attempted to eradicate religion in order to promote modern values. These conceptions of religion began to change in Taiwan in the late 20th century. Many scholars now view folk religion in a positive light, in recent times Chinese folk religions are experiencing a revival in both mainland China and Taiwan. In Chinese academic literature and common usage folk religion refers to specific organised folk religious sects, the Qing dynasty scholars Yao Wendong and Chen Jialin used the term shenjiao not referring to Shinto as a definite religious system, but to local shin beliefs in Japan. Other definitions that have used are folk cults, spontaneous religion, lived religion, local religion. Shendao is an already used in the Yijing referring to the divine order of nature. Around the time of the spread of Buddhism in the Han period, ge Hong used it in his Baopuzi as a synonym for Taoism. The term was adopted in Japan in the 6th century as Shindo, later Shinto. In the 14th century, the Hongwu Emperor used the term Shendao clearly identifying the indigenous cults, de Groot calls Chinese Universism the ancient metaphysical view that serves as the basis of all classical Chinese thought. In Universism, the three components of integrated universe — understood epistemologically, heaven, earth and man, and understood ontologically, Taiji, yin, contemporary Chinese scholars have identified what they find to be the essential features of the folk religion of China. According to Chen Xiaoyi 陳曉毅 local indigenous religion is the factor for a harmonious religious ecology. Professor Han Bingfang 韓秉芳 has called for a rectification of distorted names, distorted names are superstitious activities or feudal superstition, that were derogatorily applied to the indigenous religion by leftist policies. Christian missionaries also used the label feudal superstition in order to undermine their religious competitor, Han calls for the acknowledgment of folk religion for what it really is, the core and soul of popular culture. According to Chen Jinguo 陳進國, folk religion is an element of Chinese cultural. Chinese religious practices are diverse, varying from province to province and even from one village to another, for religious behaviour is bound to local communities, kinship, in each setting, institution and ritual behaviour assumes highly organised forms
7.
Shinto
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Shinto practices were first recorded and codified in the written historical records of the Kojiki and Nihon Shoki in the 8th century. Still, these earliest Japanese writings do not refer to a unified Shinto religion, practitioners express their diverse beliefs through a standard language and practice, adopting a similar style in dress and ritual, dating from around the time of the Nara and Heian periods. The word Shinto was adopted, originally as Jindō or Shindō, from the written Chinese Shendao, the oldest recorded usage of the word Shindo is from the second half of the 6th century. Kami are defined in English as spirits, essences or gods, Kami and people are not separate, they exist within the same world and share its interrelated complexity. Shinto is the largest religion in Japan, practiced by nearly 80% of the population, Shinto has 81,000 shrines and 85,000 priests in the country. According to Inoue, In modern scholarship, the term is used with reference to kami worship and related theologies, rituals. In these contexts, Shinto takes on the meaning of Japans traditional religion, as opposed to religions such as Christianity, Buddhism, Islam. Shinto religious expressions have been distinguished by scholars into a series of categories, Shrine Shinto and it consists in taking part in worship practices and events at local shrines. Before the Meiji Restoration, shrines were disorganized institutions usually attached to Buddhist temples, the current successor to the imperial organization system, the Association of Shinto Shrines, oversees about 80,000 shrines nationwide. Folk Shinto includes the folk beliefs in deities and spirits. Practices include divination, spirit possession, and shamanic healing, some of their practices come from Buddhism, Taoism or Confucianism, but most come from ancient local traditions. Sect Shinto is a designation originally created in the 1890s to separate government-owned shrines from local organised religious communities. These communities originated especially in the Edo period, the basic difference between Shrine Shinto and Sect Shinto is that sects are a later development and grew self-consciously. They can identify a founder, a set of teachings. Sect Shinto groups are thirteen, and usually classified under five headings, pure Shinto sects, Confucian sects, mountain worship sects, purification sects, and faith-healing sects. Koshintō, literally Old Shinto, is a reconstructed Shinto from before the time of Buddhism, today based on Ainu religion and it continues the restoration movement begun by Hirata Atsutane. Many other sects and schools can be distinguished, Kami or shin is defined in English as god, spirit, spiritual essence, all these terms meaning the energy generating a thing. Since the Japanese language does not distinguish between singular and plural, kami refers to the divinity, or sacred essence, that manifests in multiple forms, rocks, trees, rivers, animals, places, and even people can be said to possess the nature of kami
8.
Meiji period
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The Meiji period, also known as the Meiji era, is a Japanese era which extended from October 23,1868 through July 30,1912. This period represents the first half of the Empire of Japan during which Japanese society moved from being a feudal society to its modern form. Fundamental changes affected its structure, internal politics, economy, military. The period corresponded with the reign of Emperor Meiji after 1868 and it was succeeded by the Taishō period upon the accession of Emperor Taishō to the throne. On February 3,1867, the 14-year-old Prince Mutsuhito succeeded his father, Emperor Kōmei, on November 9,1867, then-Shogun Tokugawa Yoshinobu tendered his resignation to the Emperor, and formally stepped down ten days later. Imperial restoration occurred the year on January 3,1868. The fall of Edo in the summer of 1868 marked the end of the Tokugawa shogunate, and a new era, Meiji, was proclaimed. The first reform was the promulgation of the Five Charter Oath in 1868, implicit in the Charter Oath was an end to exclusive political rule by the bakufu, and a move toward more democratic participation in government. To implement the Charter Oath, a rather short-lived constitution with eleven articles was drawn up in June 1868, the Meiji government assured the foreign powers that it would follow the old treaties negotiated by the bakufu and announced that it would act in accordance with international law. Mutsuhito, who was to reign until 1912, selected a new reign title—Meiji, to further dramatize the new order, the capital was relocated from Kyoto, where it had been situated since 794, to Tokyo, the new name for Edo. Confirmed in their positions, the daimyo became governors. The han were replaced with prefectures in 1871, and authority continued to flow to the national government, officials from the favored former han, such as Satsuma, Chōshū, Tosa, and Hizen staffed the new ministries. Formerly old court nobles, and lower-ranking but more radical samurai, replaced bakufu appointees, in as much as the Meiji Restoration had sought to return the Emperor to a preeminent position, efforts were made to establish a Shinto-oriented state much like it was 1,000 years earlier. Furthermore, a new State Shinto had to be constructed for the purpose, in 1871, the Office of Shinto Worship was established, ranking even above the Council of State in importance. The kokutai ideas of the Mito school were embraced, and the ancestry of the Imperial House was emphasized. The government supported Shinto teachers, a small but important move, although the Office of Shinto Worship was demoted in 1872, by 1877 the Home Ministry controlled all Shinto shrines and certain Shinto sects were given state recognition. Shinto was released from Buddhist administration and its properties restored, although Buddhism suffered from state sponsorship of Shinto, it had its own resurgence. Christianity also was legalized, and Confucianism remained an important ethical doctrine, increasingly, however, Japanese thinkers identified with Western ideology and methods
9.
State Shinto
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State Shintō describes Empire of Japans ideological use of the native folk traditions of Shinto. The state strongly encouraged Shinto practices to emphasize the Emperor as a divine being and this was exercised through control of finances and training regimes for priests. The State Shinto ideology emerged at the start of the Meiji era, scholars believed that Shinto reflected the historical fact of the Emperors divine origins, not religious belief, and that it should enjoy a privileged relationship with the Japanese state. For the state, Shinto was seen as a moral tradition. Early Meiji-era attempts to unite Shinto and state failed, but this concept of ideological Shinto was incorporated into state bureaucracy. Shrines were defined as patriotic, not religious, institutions, which served state purposes such as honoring the war dead, the state also integrated local shrines into political functions, occasionally spurring local opposition and resentment. With fewer shrines financed by the state, nearly 80,000 closed or merged with neighbors, many shrines and shrine organizations began to independently embrace these state directives, regardless of funding. By 1940, Shinto priests risked persecution for performing traditionally religious Shinto ceremonies, Imperial Japan did not draw a distinction between ideological Shinto and traditional Shinto. US military leaders introduced the term State Shinto to differentiate the states ideology from traditional Shinto practices in the 1945 Shinto Directive and that decree established Shinto as a religion, and banned further ideological uses of Shinto by the state. Controversy continues to surround the use of Shinto symbols in state functions, Shinto is a blend of indigenous Japanese folk practices, court manners, and spirit-worship which dates back to at least 600 AD. These beliefs were first unified as Shinto during the Meiji era, Shinto has no set of doctrines or founder, but draws from a set of creation myths described in books such as the Kojiki. The 1945 Shinto Directive of the United States General Headquarters introduced the State Shinto distinction as it began governing Japan after the world war. The State Shinto term was used to categorize, and abolish. By refusing to ban Shinto practices outright, Japans post-war constitution was thus able to preserve full Freedom of Religion, the definition of State Shinto requires distinction from the term Shinto, which was one aspect of a set of nationalist symbols integrated into the State Shinto ideology. Most generally, State Shinto refers to any use of Shinto practices incorporated into the national ideology during the Meiji period starting in 1868 and it is often described as any state-supported, Shinto-inspired ideology or practice intended to inspire national integration, unity, and loyalty. State Shinto was not a designation for any practice or belief in Imperial Japan during this period. This permitted a form of traditional religious Shinto to reflect a State Shinto position without the control of the state. The extent of support for the actions categorized as State Shinto is the subject of debate
10.
Freedom of religion
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It also includes the freedom to change ones religion or belief. Freedom of religion is considered by people and most of the nations to be a fundamental human right. Historically, freedom of religion has been used to refer to the tolerance of different theological systems of belief, each of these have existed to varying degrees. Compare examples of individual freedom in Italy or the Muslim tradition of dhimmis, in Antiquity, a syncretic point of view often allowed communities of traders to operate under their own customs. When street mobs of separate quarters clashed in a Hellenistic or Roman city, Cyrus the Great established the Achaemenid Empire ca.550 BC, and initiated a general policy of permitting religious freedom throughout the empire, documenting this on the Cyrus Cylinder. Some of the exceptions have been in regions where one of the revealed religions has been in a position of power, Judaism, Zoroastrianism, Christianity. This was the core for resentment and the persecution of early Christian communities, Freedom of religious worship was established in the Buddhist Maurya Empire of ancient India by Ashoka the Great in the 3rd century BC, which was encapsulated in the Edicts of Ashoka. Greek-Jewish clashes at Cyrene in 73 AD and 117 AD and in Alexandria in 115 AD provide examples of cities as scenes of tumult. Dhimmis were allowed to operate their own courts following their own systems in cases that did not involve other religious groups. ISIS re-established the punitive jizya tax and forbade Christians in Syria from building places of worship, ringing bells, wearing crosses or criticizing Islam, ancient Jews fleeing from persecution in their homeland 2,500 years ago settled in India and never faced anti-Semitism. Freedom of religion edicts have been written during Ashoka the Greats reign in the 3rd century BC. Freedom to practise, preach and propagate any religion is a right in Modern India. Most major religious festivals of the communities are included in the list of national holidays. Although India is an 80% Hindu country, India is a state without any state religions. Many scholars and intellectuals believe that Indias predominant religion, Hinduism, has long been a most tolerant religion, rajni Kothari, founder of the Centre for the Study of Developing Societies has written, is a country built on the foundations of a civilisation that is fundamentally non-religious. The Dalai Lama, the Tibetan leader in exile, said that religious tolerance of Aryabhoomi, not only Hinduism, Jainism, Buddhism, Sikhism which are the native religions but also Christianity and Islam have flourished here. Religious tolerance is inherent in Indian tradition, the Dalai Lama said, Freedom of religion in the Indian subcontinent is exemplified by the reign of King Piyadasi. One of King Ashokas main concerns was to reform governmental institutes and exercise moral principles in his attempt to create a just and humane society
11.
Sacrament
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A sacrament is a Christian rite recognised as of particular importance and significance. There are various views on the existence and meaning of such rites, many Christians consider the sacraments to be a visible symbol of the reality of God, as well as a means by which God enacts his grace. Sacraments signify Gods grace in a way that is observable to the participant. The Catholic Church recognises seven sacraments, Baptism, Confirmation, Eucharist, Reconciliation, Anointing of the Sick, Marriage, many Protestant denominations, such as those within the Reformed tradition, identify two sacraments instituted by Christ, the Eucharist and Baptism. The Lutheran sacraments include these two, often adding Confession as a third sacrament, the English word sacrament is derived indirectly from the Ecclesiastical Latin sacrāmentum, from Latin sacrō, from sacer. This in turn is derived from the Greek New Testament word mysterion and these seven sacraments were codified in the documents of the Council of Trent, which stated, CANON I. During the Middle Ages, sacraments were recorded in Latin, even after the Reformation, many ecclesiastical leaders continued using this practice into the 20th century. On occasion, Protestant ministers followed the same practice, since W was not part of the Latin alphabet, scribes only used it when dealing with names or places. In addition, names were modified to fit a Latin mold, for instance, the name Joseph would be rendered as Iosephus or Josephus. The Catholic Church indicates that the sacraments are necessary for salvation, the Church applies this teaching even to the sacrament of baptism, the gateway to the other sacraments. It states that Baptism is necessary for salvation for those to whom the Gospel has been proclaimed, catechumens and all those who, even without knowing Christ and the Church, still sincerely seek God and strive to do his will can also be saved without Baptism. The Church in her liturgy entrusts children who die without Baptism to the mercy of God, in the teaching of the Roman Catholic Church, the sacraments are efficacious signs of grace, instituted by Christ and entrusted to the Church, by which divine life is dispensed to us. The visible rites by which the sacraments are celebrated signify and make present the proper to each sacrament. They bear fruit in those who receive them with the required dispositions, the Church teaches that the effect of the sacraments comes ex opere operato, by the very fact of being administered, regardless of the personal holiness of the minister administering it. The sacraments presuppose faith and through their words and ritual elements, nourish, strengthen, through each of them, Christ bestows that sacraments particular grace, such as incorporation into Christ and the Church, forgiveness of sins, or consecration for a particular service. The Eastern Orthodox tradition does not limit the number of sacraments to seven, however it recognizes these seven as the major sacraments, which are completed by many other blessings and special services. Some lists of the sacraments taken from the Church Fathers include the consecration of a church, monastic tonsure, more specifically, for the Eastern Orthodox the term sacrament is a term which seeks to classify something that may, according to Orthodox thought, be impossible to classify. According to Orthodox thinking God touches mankind through material means such as water, wine, bread, oil, incense, candles, altars, icons, how God does this is a mystery
12.
Prayer
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Prayer is an invocation or act that seeks to activate a rapport with an object of worship through deliberate communication. Prayer can be a form of practice, may be either individual or communal. It may involve the use of words, song or complete silence, when language is used, prayer may take the form of a hymn, incantation, formal creedal statement, or a spontaneous utterance in the praying person. There are different forms of such as petitionary prayer, prayers of supplication, thanksgiving. Thus, people pray for many such as personal benefit, asking for divine grace, spiritual connection. Some anthropologists believe that the earliest intelligent modern humans practiced a form of prayer, scientific studies regarding the use of prayer have mostly concentrated on its effect on the healing of sick or injured people. Meta-studies of the studies in this field have been performed showing evidence only for no effect or a small effect. Some studies have indicated increased medical complications in groups receiving prayer over those without, the efficacy of petition in prayer for physical healing to a deity has been evaluated in numerous other studies, with contradictory results. There has been criticism of the way the studies were conducted. The act of prayer is attested in sources as early as 5000 years ago. Some anthropologists, such as Sir Edward Burnett Tylor and Sir James George Frazer, various spiritual traditions offer a wide variety of devotional acts. There are morning and evening prayers, graces said over meals, some Christians bow their heads and fold their hands. Some Native Americans regard dancing as a form of prayer, Jewish prayer may involve swaying back and forth and bowing. Muslims practice salat in their prayers, some pray according to standardized rituals and liturgies, while others prefer extemporaneous prayers. Friedrich Heiler is often cited in Christian circles for his systematic Typology of Prayer which lists six types of prayer, primitive, ritual, Greek cultural, philosophical, mystical, some forms of prayer require a prior ritualistic form of cleansing or purification such as in ghusl and wudhu. Prayer may be privately and individually, or it may be done corporately in the presence of fellow believers. Prayer can be incorporated into a daily life, in which one is in constant communication with a god. Some people pray throughout all that is happening during the day and this is actually regarded as a requirement in several Christian denominations, although enforcement is not possible nor desirable
The dictionary definition of secular at Wiktionary