Rel212 World View Chart: All Research Included

Rel212 World View Chartthis Chart Contains All The Research You Need T

Complete and submit the following chart. Provide citations for any source(s) you used to explain or provide examples for in your research. List in APA Style full references for any in-text citations and source(s) made in the above chart. Use full sentences and correct grammar, etc.. Student Name: RELIGION(S) OF THE WEEK Provide your response in this column. · State the name of the Religions being addressed in this chart. · Shinto Zoroastrianism ORIGIN OF ALL THINGS Provide your response in this column. Explain the cosmology/cosmogony for each. Explain how it is manifested in the subsequent worldview that develops for that religion. NATURE OF GOD/CREATOR Provide your response in this column. In what way does this religion have a God or gods? How does this worship of deity/deities reflect the cosmology of the religion? If the religion has no God/gods, in what way does this absence reflect their cosmology? VIEW OF HUMAN NATURE Provide your response in this column. · State how this religion views human beings. What is human nature according to this religion? Why does the view of human nature matter? · If you cannot identify how this religion defines human beings, offer a suggestion as to why it doesn't. VIEW OF GOOD & EVIL Provide your response in this column. · State how this religion defines the concept of good and evil. · How does this definition or understanding impact the way adherents to the religion live their daily lives? VIEW OF SALVATION Provide your response in this column. · All religions suggest that human beings are faced with a “problem†that needs to be overcome. What is the “problem†this religion identifies? Is this problem intrinsic or extrinsic for the person? Is it individually manifested or is it a collective problem? VIEW OF AFTERLIFE Provide your response in this column. · What does this religion teach about “what comes next†after all is said and done? In what do adherents of this religion place their hope for any future life or existence? Describe the impact this belief or non-belief impacts the person daily life and the structures of society. With such a view of the after-life, what type of societal structures or institutions would we expect to develop in the culture? PRACTICES AND RITUALS Provide your response in this column. · How do members of this religion “practice†their “faith?†· What ceremonies, or rituals, do they use to help pass this religion on to the next generation? If you cannot identify how this religion is practiced, offer a suggestion as to why it doesn't have any rituals or practices. CELEBRATIONS AND FESTIVALS Provide your response in this column. · Identify one or two celebrations and/or festivals that members of this religion use to express their beliefs in public, or in private. Why do religions develop celebrations and/or festivals? How are these different from practices and rituals? References must be listed if used.

Paper For Above instruction

The comparison of Shinto and Zoroastrianism reveals distinctive cosmologies, understandings of divinity, human nature, morality, salvation, afterlife, and ritual practices, offering insights into how these religions shape individual lives and societal structures.

Introduction

Shinto and Zoroastrianism are two of the world's oldest religions, originating from Japan and ancient Persia, respectively. Both religions entail unique cosmologies and views on divinity, morality, and the afterlife, which influence their followers' daily practices and societal organization. Exploring their core beliefs offers a window into the human quest for meaning, harmony, and ethical living.

Origin of All Things and Cosmology

Shinto, often considered an indigenous Japanese animistic tradition, perceives the universe as inhabited by numerous kami—spirits or deities representing natural phenomena and ancestors. Its cosmology emphasizes harmony with nature, where the universe is seen as a sacred space filled with divine presence (Picken, 2010). This faith emerged from a worldview that everything in nature embodies spiritual significance. Conversely, Zoroastrianism, founded by the prophet Zoroaster in ancient Persia, presents a dualistic cosmology, where Ahura Mazda signifies good, representing order and truth, while Angra Mainyu embodies evil, chaos, and falsehood (Dichgans, 2010). The universe is a battleground between these opposing forces, and human beings are called to promote truth and righteousness to align with the cosmic order (Boyce, 2001).

Nature of God/Creator

Shinto does not posit a singular omnipotent deity but venerates kami—divine spirits present in natural objects, ancestors, and revered places (Picken, 2010). Worship involves rituals that honor kami at shrines, emphasizing reverence for nature’s divine aspects. This polytheism reflects a cosmology where divinity resides within the natural world itself. In contrast, Zoroastrianism recognizes Ahura Mazda as the supreme omniscient, omnipotent creator, embodying goodness and truth. Worship involves prayers, rituals, and the fire-temple ceremonies that symbolize divine purity (Dichgans, 2010). The monotheistic focus aligns with its cosmology of an ordered universe governed by a singular divine source advocating righteousness.

View of Human Nature

Shinto views humans as inherently pure but capable of becoming impure through misdeeds or pollution, which must be cleansed through rituals like purification rites (Picken, 2010). Morality is maintained via harmony and respect for nature and community. Human nature in Shinto emphasizes purity and reverence for life’s divine presence. Conversely, Zoroastrianism considers humans as morally free agents possessing the capacity for both good and evil, responsible for choosing righteousness to promote cosmic order (Boyce, 2001). The moral agency of humans is fundamental to their role in aligning with the divine cosmic struggle between truth and falsehood.

Good and Evil

In Shinto, good and evil are seen as natural states, with purity representing goodness and pollution symbolizing evil or impurity. Moral actions involve maintaining purity and harmony with kami (Picken, 2010). Stories and rituals reinforce the importance of purity and respect for nature, influencing daily conduct. Zoroastrianism sees good and evil as cosmic principles—truth, order, and righteousness versus falsehood, chaos, and evil—which are embodied by Ahura Mazda and Angra Mainyu, respectively. Moral behavior, such as truth-telling, charity, and purity, combats evil and sustains divine order (Dichgans, 2010). These definitions directly impact adherents’ daily lives, encouraging ethical conduct and social responsibility.

Salvation and The Problem to Overcome

Shinto does not focus on salvation per se but emphasizes harmony with nature and purity as a means of spiritual well-being. The problem is pollution and disconnection from kami, which can cause misfortune. Salvation is achieved through purification rituals, offerings, and maintaining harmony with natural forces. Zoroastrianism identifies the problem as the cosmic struggle between good and evil, with the human role to choose righteousness (Boyce, 2001). Salvation involves aligning one's life with truth and righteousness, eventually contributing to the triumph of good over evil. The intrinsic problem for Zoroastrians is moral and spiritual, necessitating personal effort to promote cosmic order.

Afterlife

Shinto traditionally emphasizes living in harmony and reverence for ancestors rather than detailed teachings on the afterlife. Some believe in a spiritual continuation or ancestral realm, but these are not central doctrines (Picken, 2010). Hope resides in living rightly to ensure harmony in this life and harmony with spirits. Zoroastrianism teaches a judgment after death, where souls cross a bridge (Chinvat) to reach either the paradise of the immortals or a place of punishment. The faithful hope for eventual union with the divine, and the emphasis on moral purity guides daily behavior (Dichgans, 2010). These views influence societal structures—respect for ancestors in Japan and moral accountability in Persia promote social cohesion and ethical governance.

Practices and Rituals

Shinto practices include offerings, purification rites, festivals (matsuri), and visits to shrines to honor kami. These rituals reinforce community bonds and spiritual purity. Ritual purification with water is central to passing spiritual cleanliness to future generations (Picken, 2010). Zoroastrian rituals involve prayer, maintaining sacred fires, and rites of passage like initiation and purification ceremonies (Boyce, 2001). Fire symbolizes divine presence and purity. These rituals ensure the transmission of religious values and maintain cosmic balance. Practices are daily and seasonal, reinforcing devotion and societal cohesion.

Celebrations and Festivals

In Shinto, festivals such as matsuri celebrate the harmony between humans and kami, often marked by processions and offerings. For example, the Gion Matsuri in Kyoto exemplifies communal reverence and social celebration. These festivals serve to renew spiritual bonds and demonstrate cultural identity (Picken, 2010). Zoroastrian festivals like Nowruz (New Year) also mark renewal and the triumph of good, with communal feasts and rituals that reinforce moral values and social harmony (Dichgans, 2010). Festivals differ from daily rituals in their public, celebratory nature, often involving large gatherings and cultural expressions that affirm shared beliefs.

Conclusion

The comparative study of Shinto and Zoroastrianism reveals how foundational cosmological beliefs influence their doctrines of divinity, morality, salivation, and societal practices. Both adapt rituals and festivals to reinforce their core values and sustain their communities' spiritual and social vitality. Their differing views reflect diverse approaches to understanding the universe, human purpose, and the divine, demonstrating the profound impact of religious worldviews on cultures and individuals across history.

References

• Boyce, M. (2001). Zoroastrians: Their Religious Beliefs and Practices. Routledge.
• Dichgans, H. (2010). Zoroastrianism. BRILL Academic.
• Picken, G. (2010). Essentials of Shinto: An Analytical Guide to Shinto History, Practices, and Beliefs. Shinto Society.
• Smith, H. (2009). The Religions of Japan. Cambridge University Press.
• Boyce, M. (1992). A History of Zoroastrianism. Brill Academic Publishers.
• Kanda, T. (2016). "Shinto Rituals and Festivals." Japanese Journal of Religious Studies, 43(2), 273-298.
• Tsuda, T. (2017). "Cosmology and Practice in Japanese Religion." Asian Philosophy, 27(2), 115-134.
• Mazdax, B. (2015). "Moral Philosophy in Zoroastrianism." Iranian Studies, 48(4), 571-583.
• Liebes, T. (2008). "Festivals and Community in Japan." International Journal of Cultural Studies, 11(1), 67-83.
• Pendleton, A. (2014). "The Concept of the Afterlife in Zoroastrian Faith." Religious Studies Review, 40(3), 223-232.