Language and Experience

This study is going to present whether language is at the service of religion or there is a separate category namely religious language. It aims at expanding upon this point and intends to scrutinize different viewpoints about language and religion. We established a basic framework of ground rules for discussions according to "Religious Language" written by Peter Donovan and "Religion and the Making of Society" written by Charles Davis. This argumentative topic is discussed in three main points in this study. A compendious description on the necessary facts about the epistemological and ontological aspects of language and religion has been provided in the first part. A compilation of different articles and books has been reviewed to elicit different perspectives on language and religion in relation to each other. It was done through explaining the factual and fictional, meaningful and meaningless differences in this area. The other section discusses diverse strategies used in theological texts and religious languages and their impact on the transmission of religious ideologies.

Religion is a set of beliefs of an individual or a set of people. Language of religion is as sacred as any religion is itself. Language of religion is distinctive as well as prior to everyday language. In spite of many distinctive features language of religion is also having some similar features to the other registers. Language of religion is dynamic and complex regarding its function, style and interrelation with other texts. In this article language of religion is stylistically analyzed. Stylistic features like grammatical level, graphological effects, phonological level and semantics discussed on the basis of stylistic analysis.

Akropolis: Journal of Hellenic Studies

The communicative function of the language of translation, as can be seen from the examples of God's names contained in the oldest Slavic translations of a biblical nature, is an important component of understanding a whole range of liturgical texts and part of the Christian cultural identity of the believer. The need to translate biblical and liturgical texts therefore stems from the needs of believers. One desires to understand as best and as accurately as possible not only the text of the Bible but also the liturgical process itself. The liturgical process contains a number of symbols, actions, gestures and scenes reminiscent of the Divine Performance in the cosmos. In the Bible and in the Divine Liturgy, individual biblical events are constantly present. The understanding of the biblical and liturgical texts is therefore based not only on the correct use of terms but also on a reliable description of the realities. This principle is one of the starting points on which the ho...

Language is a subject about which almost everyone feels qualified to speak or write about; one in which there are many practitioners, but few experts. This is because we do not consciously think about how we communicate, only what we communicate. 1 Language is a gift from God, a gift that sets us apart from the animals. It was through language that God created the world, Adam named the creatures, and the nations were scattered over the face of the earth after the flood (Gen. 11:1-9). It is also through God's Word that redemption came in Jesus, the Living Word, and to us through the Bible, God's written Word. 2 It would appear reasonable, therefore, to spend some time in attempting to grasp how we as Bible students might use language correctly in order to communicate God's Word to others.

God and Language: Exploring the Role of Language in the Mission of God, 2022

Words have power; language has power. God’s word creates order and gives meaning to life. The Fall introduced chaos and distorted meaning. Language was and can still be used to distort truth and destroy shalom. Yet God’s word renews our minds, restores our identity, and directs us to find meaning and purpose in him. It transforms our thoughts and realigns us in communication with and allegiance to our Creator

International Journal of Academic Research in Business and Social Sciences, 2020

Language is the most powerful means of communication, a vehicle of expression of cultural values and aspirations and instrument of conserving culture. As such language is an important means to acquire and preserve the identity of a particular group or community. This also affects how linguistic conflict plays a role in religious conflict and how it is manipulated by certain groups. We have to use language in the positive sense to manage socio-cultural, linguistic, religious and political needs of the world. The paper therefore highlights that language and religion have to be used in a positive manner especially in Malaysia which is a multi-racial country.

Sophia, 2022

Religions use linguistic and non-linguistic codes of meaning to express their contents: natural tongues, music, sculpture, poetry, rituals, practices... Also, religions provide the semantic context and the rules to produce, validate, and interpret their expressions: as such, religions can be considered languages. The Sophia Special Issue ‘Religions and Languages: A Polyphony of Faiths’ explores the multifaceted relationships of world religions with languages broadly construed, intended as other religious codes, natural tongues, artistic forms, digital media, and even science. Do natural languages modify themselves in order to convey a divine message? How do artistic means of expression accommodate religious contents? What are the aspects of interaction between religions, technological advances, and scientific methods? The five contributions in this issue offer innovative, compelling, and engaging perspectives regarding this complex and fascinating issue.

2012

2005

IN WHAT FOLLOWS, I WILL BE PROPOSING A VIEW of religious language which, so far as I know, has not been advocated in any of the recent discussions of that topic. The view I shall be defending is that talk about God as exemplified in Scripture, the traditional confessions, and even theology, should be regarded as quite ordinary language. It should not, in my view, be seen as requiring some sort of extended analogy, or special symbolism unique to itself, in order to understand the possibility of its truth. This should not be taken to mean that religious language is always to be taken literally so far as its meaning is concerned. Like all other ordinary language, it employs many styles and figures of speech, and occurs in many literary forms and types. Determining the intent of its author on linguistic and historical grounds is paramount for ascertaining the correct interpretation of , such talk. But I will contend that neither its meaning nor the possibility of its truth require that ...

2017