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Although myth and ritual are commonly united as parts of religion, the exact relationship between them has been a matter of controversy among scholars. One of the approaches to this problem is "the myth and ritual, or myth-ritualist, theory," held notably by the so-called Cambridge Ritualists , which holds that "myth does not stand by itself ...
Some religious believers take offense when what they consider to be historical aspects of their faith are labeled as "myth". Such believers distinguish between religious fables or myths, on one hand, and those sacred narratives which are described by their tradition as being history or revelation, on the other.
Comparable religious, mythological or metaphysical concepts, such as a realm of supernatural beings and a realm of the dead, are found in cultures throughout the world. Spirits are thought to travel between worlds, or layers of existence in such traditions, usually along an axis such as a giant tree, a tent pole, a river, a rope or mountains.
In abbreviation: religion is the substance of culture, culture is the form of religion. Such a consideration definitely prevents the establishment of a dualism of religion and culture. Every religious act, not only in organized religion, but also in the most intimate movement of the soul, is culturally formed. [248]
Religion and geography is the study of the impact of geography, i.e. place and space, on religious belief. [1]Another aspect of the relationship between religion and geography is religious geography, in which geographical ideas are influenced by religion, such as early map-making, and the biblical geography that developed in the 16th century to identify places from the Bible.
[148]: 19 In his history of the Portuguese Inquisition, Giuseppe Marcocci says there is a deep connection between the rise of the Felipes in Portugal, the growth of the inquisition, and the adoption of the statutes of purity of blood which spread and increased and were more concerned with ethnic ancestry than religion. [149]
Modern research in criminology also acknowledges an inverse relationship between religion and crime, [53] with some studies establishing this connection. [54] A meta-analysis of 60 studies on religion and crime concluded, "religious behaviors and beliefs exert a moderate deterrent effect on individuals' criminal behavior".
Magic (personified as the god heka) was an integral part of religion and culture which is known to us through a substantial corpus of texts which are products of the Egyptian tradition. [10] While the category magic has been contentious for modern Egyptology, there is clear support for its applicability from ancient terminology. [ 11 ]