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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 ...
The relationship between religion and myth depends on what definition of "myth" one uses. By Robert Graves's definition, a religion's traditional stories are "myths" if and only if one does not belong to the religion in question. By Segal's definition, all religious stories are myths—but simply because nearly all stories are myths.
For example, the similarities between the names of gods in different cultures. One particularly successful example of this approach is the study of Indo-European mythology. Scholars have found striking similarities between the mythological and religious terms used in different cultures of Europe and India.
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]
Christianity has been intricately intertwined with the history and formation of Western society.Throughout its long history, the Church has been a major source of social services like schooling and medical care; an inspiration for art, culture and philosophy; and an influential player in politics and religion.
Interfaith dialogue, also known as interreligious dialogue, refers to cooperative, constructive, and positive interaction between people of different religious traditions (i.e. "faiths") and/or spiritual or humanistic beliefs, at both the individual and institutional levels.
A different individual might disavow all doctrines associated with organized religions (belief dimension), not affiliate with an organized religion or attend religious services (practice dimension), and at the same time be strongly committed to a higher power and feel that the connection with that higher power is ultimately relevant ...
The Pyramid Texts from ancient Egypt, the oldest known religious texts in the world, date to between 2400 and 2300 BCE. [13] [14] The earliest records of Indian religion are the Vedas, composed c. 1500–1200 BCE during the Vedic Period. Surviving early copies of religious texts include: