On Capitalist Spirituality

The article by Carrette and King (2012) describes the elements of spirituality and religiosity which can be evident throughout otherwise secular components of existence. The extract makes mention of the enlightenment period, whereby the principles of liberalism were established in an effort to draw distinction between secular and spiritual aspects of life (Carrette & King 2012). The enlightenment establishes social and political framework which exists outside the grasps of religious authority, with the intent to define religious and social existence without overlap and interference of one upon the other. It is proposed that contemporary usage of the term “spirituality” may now extend to a degree of classification within certain practices and philosophies, which were otherwise deemed spiritually removed in the enlightenment (Carrette & King 2012). Four branches of “capitalist ideology” spiritualism are identified to prove such a transition. Anti-capitalist, capitalist, reformist and consumerist movements are described as being wholly spiritual or of having distinct aspects relating to a degree of spirituality within core belief principles (Carrette & King 2012. Such a finding is significant in that it identifies how components of spiritualistic belief can extend within an otherwise secular and profane realm ultimately showing the transitionary nature of human belief structure.

References:

Carrette J and R King. 2012. Spirituality and the Re-branding of Religion. In Lynch G. and J. Mitchell with A. Strhan. Eds., Religion, Media and Culture: A Reader. 59-70. London and New York: Routledge.

The Variance of Jesus

Courtesy of Pixabay

I think it becomes easily understood as to why there are, and have been, so many differing depictions of Jesus Christ shown throughout film and television when one considers the extent to which Christian-based religions vary around the world. A perspective of a religious figurehead such as Christ varies between individuals and religious groups in the same sense that a perspective of any non-religious individual varies amongst those who they become acquainted with. Generally speaking most perspectives and portrayals on film should follow a somewhat linear path, although each action and command displayed is ultimately open to interpretation by both the individual watcher, and the script writer during the writing of the film. Furthermore the interpretations of the respective denominations of the bible (i.e. Literalistic, Modernistic etc) all change the way Jesus is ultimately perceived. A line read within a film will hold differing levels of meaning and understanding when heard by a Catholic in comparison to a Pentecostal. Then we must consider the perceptions of Jesus formed by non-Christian religions. Muslim doctrine acknowledges the presence of Jesus, but in a different sense than that of Christianity, something that will change his role and depiction immensely. What I am ultimately trying to say is that it is entirely possible for two different religious groups (having active belief in Christ) to watch the exact same film or read the same scriptural text and yet leave with having differing personal perspectives.  

 Image Source: http://pixabay.com/en/jesus-christi-cross-wooden-cross-5557/

Media Miscommunications

Hjarvard (2008) suitably likens media to languages in a sense that attention is manipulated in different ways between the three integral components of transmission, the sender, content and the receiver. Should the reporting somehow become ‘mistranslated’ by either the sender, contextually or in the receiver, what is projected outwardly to all observers becomes far removed from its initial context (Hjarvard, 2008). In the relationship between media and religion, such a miscommunication can ultimately be detrimental to public perception, similarly in the means that mistranslation of dialogue can cause offence when taken out of context. It is stated that media adjusts and moulds religious representations at will to suit the desired genre and audience requirements (Hjarvard, 2008). Hjarlvard (2008) takes this three-tiered approach in that distortions in any of the three stages of transmission can result in media misrepresentation and bias. Such distortions of this type are not uncommon and readily seen throughout all main media sources. Unfortunately it is arguable that without bias-free reporting, almost all sources of media, reporting not just on issues surrounding religions, will contain a degree of contextual, situational or individual mistranslation. In saying that, without understanding the context surrounding the issues, for which viewers seek out sources of media, transmissions within the media can never truly be comprehended to their fullest extent. 

References:

Hjarvard, S, 2008, The Mediatization of Religion: A Theory of the Media as Agents of Religious Change, Northern Lights, 6, 1, 9-26.

Joseph Smith Came to Twilight

When I first saw the question "what is the relationship between Mormonism and Twilight", several answers sprung to mind. 1 - Both are equally difficult to follow. 2 - We are seeing greater exposure of both (see: Mormon ad's on TV and an influx of door knockers). 3 - Both have ultra devout followings. It wasn't until I did some good solid academic research (google) to find out that Stepahie Meyer the author of the Twilight series is in fact a Mormon (Aleiss, 2010). It is without doubt then that throughout the book series, whether intentionally or subconsciously, aspects of Mormonism would at some point become incorporated into the storyline. A quick read shows this is the case, particularly with the main character Bella who displays many traits of Mormonism on film (Aleiss, 2010). Abstaining from alcohol, tobacco, acffeine are just some of the dietrary constraints demonstrated by Bella that are in line with Mormon belief (Aleiss, 2010). Then there is of course the supernatural overlap between humans, and the divine, with particular reference on the path towards divinity (becoming warewolf/vampire in the film), another critical point of Mormon belief structure - becoming divine not a vampire (Aleiss, 2010). Interesting to think how many instances of an individual's religious convictions have influenced text or media for the better or worse. In this example, for me personally I couldn't care less as I have no interest in the Twilight series but I wonder how the storyline would have changed had such mormon influences been absent. With the main character a promiscuous drug taking party girl, would the movies still be as appealing, if not more?

References:
Aleiss, A (2010) Mormon Influence, Imagery Run Deep Through 'Twilight', Huffington Post, News Article, viewed 15 March 2012,
http://huffingtonpost.com/2010/06/24/mormon-influence-imagery_n_623487.html 

Media As A Spiritual Conduit

When one considers the role of the preacher, the shaman, text upon Holy Scriptures, the Church, Temples and realistically any sacred place or person, their existence and actions are based entirely around the principle of channelling the divine. Meyer (2012) describes these scared places and beings as purely mediums for initiating an intimate experience within the divine. This is considered to have opened an immediate connection between the natural and the divine and is necessary in almost all instances for a fulfilling spiritual connection. Media and media forms have shown to be extensions of such connections, whereby through visual or aural stimulus and in the absence of a physical presence or encounter, an individual can initiate a wholly fulfilling spiritual experience with a holy presence (Meyer, 2012). It is easy to see how the role of religious media can be seen as a further extension upon this channel. Spiritual connections through media are considered to be as effective in initiating the desired response as their physical counterparts, showing that whilst physical separation between the individual and the medium may exist, spiritual separation can be avoided through such access. 

Courtesy of Pixabay

Conversely, Meyer (2012) also makes mention of the renouncement of the compounding properties media holds over religious worship through the dismissal of religious media. Meyer (2012) states dismissal of religiously based media is evident within certain (mainly orthodox) religious communities. It can be assumed that opting out of such methods of worship is chosen with a move towards a more physical sense of worship and an assumed spiritual closeness that media is unable to elicit. There are of course certain aspects of religious worship that media cannot replicate. Touch, taste, smell, fellowship and community are but a few and whilst media-based worship would seldom be recommended for extended periods of time, it does serve its purpose in the absence of immediate access. 

References:

Meyer B. 2012. Religious Sensations: Media, Aesthetics, and the Study of Contemporary Religion. In Lynch G. and J. Mitchell with A. Strhan. Eds., Religion, Media and Culture: A Reader. 159-170. London and New York: Routledge.

Image Source: http://pixabay.com/en/aerial-antenna-communication-15669/

A Short Reflection On Demons

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I thought I would momentarily reflect upon the nature of demons and why I personally do not believe that they can be classified as good. Let’s first consider the association between demons and evil. Their relationship between demons, hell and Lucifer is unwavering. It is safe to say that there cannot be such a relationship between all three entities in the absence of evil. My reasoning for this is through the fact that a demon exists for reasons of pure evil, and that should such a demon have any association with goodness, then a demon would not be existing as itself. For the demon to become or “turn” good they are in essence renouncing their demonic properties and therefore can no longer be seen as having a demonic nature. So essentially I believe that for a demon to exist as wholly or partially good would require a reclassification of being. Through this reclassification we would no longer consider the demon as possessing demonic properties or relationships and therefore call a demon a demon. 

Image Source: http://pixabay.com/en/gravestone-cemetery-dead-death-1671/

On Sacred Separation

Identifying the lines which separate the spiritual and everyday facets of religious life is an important component of truly understanding religious worship. This well established Durkheimian paradigm for the compartmentalisation of the spiritual from the everyday (profane) is necessary for a fundamental understanding in the importance and reverence that is placed upon all things spiritual. In elevating and separating such principles from everyday life, an increased sense of importance and sacredness is developed within the worshipper towards the worshipped. In contrast with such principles is the development of interrelated practice involving both the sacred and profane with transitions between both becoming apparent in religious and non-religious contexts (McDannell, 2012). To demonstrate one such occurrence, McDannell (2012) critiques the divergence from the norm with reference towards the American Christian movements, and their increasing focus upon the amalgamation of both the sacred and profane. McDannel (2012) identifies one such instance whereby contemporary religious practices have become removed from their spiritual context, reapplied in a profane context (the transition of good between worshippers), and in doing so further reinforced spiritually and profanely within the individual.

The usefulness of the categories “sacred” and “profane” is also questioned through the discussed case studies. It is stated that in the religious transition which has become evident in American Christianity, it is no longer necessary to categorise sacred and normal aspects of life as they become further intertwined (McDannell, 2012). Whilst such classifications may become perceived as becoming redundant as the sacred and profane fall in line with one another, a reclassification of both would be deemed unnecessary as arguably religion and life will never truly become universal. For an individual to live a purely spiritual life whereby every profane aspect and encounter was handled in a spiritual context would be impossible. It is therefore still necessary to have such classifications although a shift towards categorisation of assimilated aspects may be necessary. Nevertheless the identification of such a paradigm shift is of significance in understanding the evolutionary nature of religious practices.

References:

McDannell, Colleen.  "Scrambling the Sacred and the Profane."  In Religion, Media and Culture:  A Reader, edited by Jolyon Mitchell, Gordon Lynch and Anna Strhan, 134 - 145.  London and New York:  Routledge, 2012