Evasion of the crucifixion and the theories of Karl Marx and Mircea Eliade

Evasion of the crucifixion and the theories of Karl Marx and Mircea Eliade In analyzing Jesus? Crucifixion, with reference to Karl Marx and Mircea Eliade, I found a remarkable similarity: the deep longing of the world to flee. The cross symbolizes and encompasses this desire, although the two theorist its various manifestations. As usual, Karl Marx interpreted the most questions about his time with the concept of social struggle. E 'was always a constant struggle between workers and their capitalist oppressors. Society fundamentally corrupt, while a minority (the capitalists middle class) has an economic advantage, a sense of superiority over the masses (the workers). Marx dreamed of a classless society in which all treated equally, fairly, and would be completely satisfied with their jobs and in their relations with each other.1 But the economic reality of society at that time resulted in alienation between workers and their true self. Alienation occurs because the capitalist economy, production of work, the product according to the employees? s true self-expression, and transformed it into a material object that is bought, sold, and owned by others. This industry has the workers? s product for the rich, the middle class can buy, and so the work and the oppressed masses. 2 physical, social, economic and spiritual oppression was the result of this alienation, and religion was the way out, an escape: Religion is the sigh of the oppressed creature, the heart of a heartless world, and l ' soul to soul conditions. And 'the opium of the drug Opium people.3 less pain and fantasies. Marx compared religion to opium because they saw religion plays the same role in the lives of the poor. With religion, the workers suffered from pain in a cruel world of exploitation and was facilitated by the fantasy of a supeatural world, none of the pain and oppression. This is pure escapism escapism.4 This shifted our gaze upward to an omniscient, omnipotent, all of the duration of God, heaven is perfect. For Marx, the essence of religion, and for the purposes of this document, Christianity, is the voice of suffering, the screams against the reality of capitalist exploitation and degradation.5 The cross is the symbol of pain and suffering. Marx? S is the working class with this symbol, and who cling to the hope of a better life, a better world to come. Jesus? The suffering and death on the cross, and its eventual resurrection, would be the test for the employees, if only the world tolerate this suffering and oppression with patience and long suffering, will be rewarded eteal life in heaven when they die. The poor also determine that the humiliation Jesus suffered at the hands of the Romans, even before he died. One could say,? Hey, the humiliation, that it happened with Christ is with us. He has nothing to stop it. He suffered all the pain and suffering with the strength, courage and patience. If we do in our situation, if we are to imitate our Lord, we will be rewarded in heaven. Everything here on earth and dies, it can not be? matter. And they are also forced to recognize and acknowledge the fact that they are bued, he said, and possession of a privilege Heaven.6 Marx said that the hope of salvation, the cross in the sky and all concepts that are not paralyzed and imprisoned. For him, the desire of heaven, the poor with their position on Earth. Have promoted the oppression by the presentation of a belief system (Christianity), the poverty and misery is acceptable and allows people to resign their lot in life. From his eyes the sufferings of the cross symbolic and stay with the idea for the next life, what the energies are the poor in their situation to change? 7 Moreover, faith in the cross with a negative connotation, is bad consequences: the social principles of Christianity VILE declare all acts of the oppressors against the oppressed to be the only punishment for original sin and other sins, or suffering, the Lord in his infinite wisdom has, for the redeemed.8 is the extreme version of ideology, of which I believe the reason is easy to justify, excuse yourself, hold on, what in society, just the way they are the oppressors. For non-oppressed, for the happiness that the means of production, this belief system has been used for the bad memories that all provisions should be the only way are.9 In this sense, religion has been The last form of control. Even the poor would be on the cross for the answer: it looks forgiveness: "Father, forgive them for they know not what they do. [Luke 23:34] Blessed are the poor in spirit, for theirs in the kingdom of heaven. [Matthew 5:3] Blessed are the meek, for they shall inherit the earth. [Matthew 5:5] Blessed are those who for the sake of justice, for theirs is the kingdom of heaven. [Matthew 5:10] You have heard that it was said? Love your neighbor and hate your enemy?. But I tell you: Love your enemies and pray for those who persecute you, that may be sons of your Father in heaven. [Matthew 5:43-44] 10 By adopting this attitude, which was finally abolished forgive their oppressors, so that their oppressors, even one more reason to pursue it. The middle class is surrounded by lower class, work-oriented DOORMATS, which in theory would allow the middle class to walk all over them. Mircea Eliade? S ideology does not reduce religion (or in this case, the cross) to the difficult economic situation, he doesn? t reduce to nothing. For him, in order to interpret the meaning and significance of religious experience, we have made of mode civilization and the world of what he calls? archaic humans?. If we do this, he says, we are able to find these people early on two significantly different levels: the sacred and the profane. The area consists of banal everyday, normal activities to deal with people every day and that is relatively unimportant. The sacred is exactly the opposite. And 'the realm of the supeatural, things extraordinary, memorable and meaningful. While the layman is the changing scene of human affairs and chaotic, the sacred is the sphere of order and perfection, the house of the ancestors, heroes, gods and the people is not of this world.11 The role of religion in life is 'archaic promotion of meetings with the saints, people in contact with something otherworldly character, this character makes them want to have brushed against a reality different from all others. It was felt as a dimension of existence alarmingly powerful, durable, and strangely different. If archaic humans established their villages, not only to choose, at any place, a place with easy? profane? Environment. A village must be in a place where there have been some holy aspect, or hierophany. Therefore, the authority of the holy controls all decisions. The community can be built around this center to its divinely ordained structure? It is a sacred system.12 The language of the sacred may be found in the symbol and myth. Here are some things to resemble or suggest the saint, which give an indication of the supeatural. In a village, this symbol can be a pole, tree, rock or in the center of the village. The Dome of the Rock is another example. Myths are symbolic, but in a complicated way. If Poland and the trees are more material and concrete symbols, the myths are the symbols in the form of a story. But step outside of all these and the realm of the profane for a moment, Eliade notes that most of the things that are part of ordinary life, in fact, are trivial, that are just themselves, the place, nothing more. But at the right time can be something mundane into something more than themselves? something sacred. Once recognized as a sacred symbol, an object acquires a double character.13 This seems to be the case with the Cross. In Roman times, crucifixion was a very popular method of catching criminals to death. Before the time of Christ, the cross was only two pieces of wood nailed together, was something very mundane to crucify men, neither more nor less. However, with him? And the death, a transformation, or dialectic of the sacred, were the usual cross was a sacred object by infusion of the supeatural. N. symbol can close the deity for humanity as the figure of the Savior, God, divinity, humanity in common? s suffering, death and rose from the grave to redeem them.14 When one closest to the crucifixion of Jesus is by all means not as holy Romans and Jews. While on the cross, was still, in theory, only a man punished for a crime. How is the cross as a powerful symbol of the sacred? When is the dialectic of the holy place? And yet when Jesus cried with a loud voice, gave his mind. At that moment the curtain of the temple was to in two from top to bottom. The earth shook and the rocks split. The tombs broke open and the bodies of many people who lost their lives were sacred to life. When the centurion and those with him were keeping Jesus saw the earthquake and all that happened, they were frightened, and cried:? Certainly was the son of God? [Matthew 27:50-54] 15 It seems as if the quote above, in connection with Jesus? Resurrection announced that the causes trivial simple cross to the sacred symbol of Christianity. And the myth, the story of the crucifixion, makes the material symbol of the cross is even more sacred in their lives. Symbols and myths rarely in isolation. She seems to be the greatest symbol systems. Since the cross is the symbol of the divine, was carved into walls, wo as jewelry or on display in churches throughout the world. It is gestures like these, the cross its universality: When people see the cross, most know the sacred symbolic nature of it. In this way the cross, the crucifixion, is personified and stories about her and her? Adventure? come to expression in myth.16 and continues, it is argued that Jesus felt? Crucifixion conquered death and resurrection. Christians saw the cross, in general, as a symbol that conquers death. For Eliade, voted against the profane. Eliade now? S theory of avoidance. Archaic for believers, the world of ordinary life events, daily rounds of work and struggle, are things that absolutely wants to avoid. It would be much more perfect realm of the sacred. This is the most insistent and heartfelt Ache in the soul of the peoples of archaic: to retu to this point, when the world began. A consistent theme of ancient myth and ritual is a wish that the world they came from the Creator? s hands-fresh, innocent, and strong. These believers long life and perfection, and escape from their suffering. In life, it's gray and primitives have to do with the vacuum and the daily routine irritation. With the symbol and myth, are at the moment of perfection, when life begins, full of promise and hope. 17 Eliade interprets the crucifixion in the same light. While attending a church service on Good Friday, Christians can be found in the myth of Jesus? Death by conducting rituals in connection with the cross. These rituals transport the observer to the moment when Christ is dead in reality, were taken from the turmoil and tests of the present and relive the events, the promise of hope and joy.18 This is the ultimate form of escapism. By Eliade, however, don? T thought it would escape as something negative, like Marx. Eliade course doesn? T considers religion an illusion. The interpretations of Marx and Eliade many truths to me, and even if the defense of Marx in the end I did not? Eliade belief is necessarily wrong. The idea of the sacred and the profane sense, a cross is simply a cross, until something supeatural is attached to it. E 'and is considered sacred in a new light. When people see the cross, most of them know what is in history, and? s this myth that the Cross brings to life and a sense of what was once a 'trivial. And I wonder, however, if his theory of the study and myths have their roots in the past. With the disastrous events of 1930, Eliade, and all the rest? new generation? been victims of history. No wonder that he shows little enthusiasm for his count and then revived his anguish.19 Perhaps helped him with his theories, even escape its own history in the world, to escape his pain? There comes a time when a person is facing and, finally, his own reality and escape into a beginning, a time of innocence, can not be? t help. BIBLIOGRAPHY 1.Web site 2.Seven theories of religion, 141 3.Marx on religion, 167 4.Seven theories of religion, 141-142 5.Marx religion, 8 6.Ibid, 173 7.Seven theories of religion, 142 -143 8.Marx religion, 185 9.Seven theories of religion, 138, 142 10.The NIV Study Bible, 1444-1445, 1584 11.Seven theories of religion, 163-164 12.Ibid, 165-167 13 . Ibidem, 169-170 14.Ibid, 170, 172 15th NIV Study Bible, 1485 16.Seven theories of religion, 176 17.Ibid, 179-180 18.Four theories of religion, 75 19.Ibid, 78 References 1 "Marx on religion." Edited by John Raines. Philadelphia, PA: Temple University Press, 2002. 2nd Barker, Kenneth, ed. The NIV Study Bible. Grand Rapids, MI: Zondervan Publishing House, 1995. 3rd Pals, Daniel L. "Religion as alienation: Karl Marx." Seven Theories of Religion, 138-42. New York / Oxford: Oxford University Press, 1996. 4th Pals, Daniel L. "The reality of the Holy: Mircea Eliade." Seven Theories of Religion, 163-80. New York / Oxford: Oxford University Press, 1996. 5th Strenski, Ivan. Four theories of myth in the twentieth century history. Iowa City, IA: University of Iowa Press. 6.