Max Weber's Role And Characteristics Of Muhammad As An Ideal Prophet 1190 Words 5 Pages Although an ideal-type is designed to be a purposeful exaggeration, Max Weber 's description of the ideal prophet may not be as exaggerated for certain applications. Wherever genuine mysticism gives rise to social action, such action is characterized by the acosmism of the mystical sentiment of love. Nevertheless, the doctrine was never completely eliminated from Calvinism; it only altered its form. As a result of the differences in religious qualification, such ascetics always become an aristocratic, exclusive organization within or, specifically, outside the world of the average people who surround these ascetics; in principle, an ascetic's aristocracy is not different from a "class". This corresponds to the greater emphasis upon pacified domestic and family life of the middle classes, in contrast to the ruling strata. In the Brahmin ethic the king was explicitly sought death in battle once he had beheld his grandson. In India all the sacred laws concerned themselves with the ascetic in this sense, since most of the Hindu religions of salvation were monastic. At any rate, the more privileged the position of the commercial status, the less it has evinced any inclination to develop an other-worldly religion. (F.5.a) Anglo-Saxon and Latin Intellectualism. The conflict between empirical reality and this conception of the world as a meaningful totality, which is based on the religious postulate, produces the strongest tensions in the inner conduct of life as well as in his external relationship to the world. [153] In practice, temple prostitution frequently fulfilled the function of a brothel for traveling traders who enjoyed the protection of the sanctuary. In Egypt, after the decline of political independence, the national priesthood developed a sort of "church" organization, apparently the first of its kind, with synods. Indeed, wherever it arises apart from these, it is an imitation An example of this practice is the confinement of the embalmed body of the deceased in Egypt to appeal his descendants the sense of shame of not paying the debts. Salvation, however, may be linked with faith. Christianity was decisively influenced by the priesthood and by monasticism at the end of Antiquity (400-500 AD) and in the High Middle Ages (1000-1200 AD), and then again in the period of the Counter-Reformation (1600-1700 AD). But the ethic of heart acquires this power at the price of greatly intensified and internalized problems of life. For the true intent of the New Testament verse: "render to Caesar the things which are Caesar's" [144] is not the meaning deduced by modern harmonizing interpretations, namely a positive recognition of the obligation to pay taxes, but rather the reverse: an absolute indifference to all the affairs of this world. To be sure, not every privileged strata has desired this legitimation in the same degree. The priesthood had to make the limit of what must and must not be regarded as sacred and had to impress its views on the belief of the laity, if it was to secure its own rulership. In the case of the Puritans governed by the Christian ethic, the same faith in predestination often produced ethical rigorism, legalism, and the methodically rationalized conduct of life. [48] Another point of similarity with the Swiss situation is that Palestine possessed the geographical character of a land bridge, being situated on a great "trade route" which spanned the provinces from Egypt to the Mesopotamia. In practice, however, the viewpoint of the Catholic church has swung between a more magical and a more ethical and salvational orientation. As long as a religious ethic simply appropriates the general virtues of life within the world, no discussion is required here. [65] But insofar as our concern is with the character of the religion as such, it is immediately evident that a need for "salvation" in the widest sense of the term has as one of its centers of the disprivileged strata, but not the exclusive or primary one, as we shall see later. Hence, the more a priesthood aimed to regulate the conduct of life of the laity in accordance with the will of the god, and especially to secure its status and income by so doing, the more it had to compromise with the traditional views of the laity in formulation of doctrine and behavior. In general, however, every human being "acts" in some way, and even the mystic inevitably acts. In addition, they also occupied themselves with the production of arts and literature. This conflict between art and religion reaches climax in genuine asceticism which views any surrender to esthetic values as a serious breach in the rational systematization of the conduct of life. preaching of an exemplary prophet says nothing about a divine mission or an Access to society journal content varies across our titles. But the belief in predestination did not arise among the Hebrews of that time. In this dogma, what god requires is the obedience to the institution and its dispensation of grace; it must be the principle in order to distribute salvation for all human beings. the confederacy. Clearly, every use of predestination to determine concrete events in history, rather than one's destiny in the world beyond, immediately causes predestination to lose its ethical, rational character. [177] But on the other hand, by the aid of logical argument that only a rabbi could possess, Paul here and there broke through what was most distinctive and effective in the Jewish law, namely the tabooistic norms and the overpowering messianic promises. Only ritual purity was required for this purpose by the majority of non-Christian ancient mystery cults, though under certain circumstances the devotee was disqualified by grave blood guilt or other specific sins. In the Slavophile religious ideology, the primary concern was the struggle against modern capitalism and socialism. The prohibition of usury was not, as the materialist conception of history would represent it, a reflection of the absence of interest on capital under the general conditions of a natural economy. Of course this element is not new, since it can be found in the older prophecies. The Delphic Apollo (and presumably many another god) apparently functioned as a savings bank for slaves, attractive because of its sacred inviolability, and the slaves bought "freedom" from their masters by the use of these savings. As it had been recognized that not everyone possesses the charisma which leads a person to rebirth as a magician, so it was also recognized that not everyone possesses the charisma that makes possible the continuous maintenance in everyday life of the distinctive religious habit which assures the lasting certainty of grace. Both priestly wisdom and secular philosophy, the intellectualist as well as the popular varieties, are somehow concerned with it. But a belief in the soul of the dead is by no means followed by a conception of a special realm of the dead. But both of them were simply a teacher of a school of philosophy, who differed chiefly in that Confucius was centrally concerned with influencing princes in the direction of particular social reforms, and Plato only occasionally. On the other hand, the personal, transcendental and ethical god is a Near-Eastern concept. Indeed, the somewhat esteemed "religious" interests of our German intellectuals of the present time (1915) are intimately connected with political frustrations that resulted in their political disinterest. On the other hand, it is the distinctive characteristic of every "sect," in the technical sense of the term, a subject we shall consider later, [42] that it is based on a restricted social relationship of individual local associations. The whole conception is dominated, not by logical consistency, but by practical values. The real reason for religious antipathy toward usury is deeply related to the position of religious ethics toward the autonomy of rational profit-making business as such. Max Weber (1864–1920) is one of the giants of sociology, and his work forms a substantial part of the core of that discipline. Luther interpreted marriage as a legitimate sin which God was constrained not to notice, so to speak, and which was a consequence of the inevitable lust resulting from original sin. [158] In the earliest period of Christianity, adultery and whoredom were almost regarded as the only absolute mortal sins. It was Moses' task to find a compromise solution of these conflicts Christianity found it necessary to postulate some power able to make decisions concerning the orthodoxy of doctrine, in order to protect the unity of the community against the intellectual activity of priests and against the competing lay rationalism which had been aroused by priestly education.
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