, STUDY UNIT 4: TERMINOLOGY AND CONCEPTS IN RELIGION
1. DISCUSS DIFFERENT DEFINITIONS OF MYTH AND RITE AS ELEMENTS WITHIN THE
BELIEF SYSTEM AND HOW THEY RELATE TO ONE ANOTHER.
Myth: It is not simple to define or describe what the term ‘myth’ refers to since it is mainly used in a negative
manner and not according to the scholarly understanding thereof. The Greeks, as the first contemplators about
myths, had very negative conclusions wherein myths were synonymous with religious invention and fiction (which
is also how it is popularly tended to be used). When something is branded as myth it means that such belief or
claim was fabricated or amounts to nonsense.
However, in the Science of Religion, myth is used as a normal technical term, as a genre of religious
communication. This understanding is also different from how Biblical subjects understand the word myth. Both
however would agree that myth has to do with an oral or written tradition, which aims to “explain” mysteries,
cardinal issues, principles etc in the worlds of nature and humanity, history and society. It is explanation in a
narrative, allusive, metaphorical, symbolic and intuitive sense. In myth we are presented with interpreted and
experienced reality. In essence, myth is to be understood as holy history.
Normally myth flows into its complement rite.
Rite: Rite may be termed a dramatised myth. A rite is the enactment of a myth. A rite therefore depends on a
myth for its existence, otherwise it is merely a ceremony. A religion may emphasise either its ritual or mythological
aspect. In the latter case, it may be accepted that such a religion is focused on the inner, spiritual experience,
while the first would relate with a more functional approach. Rite on its own may cause religion to become
formalistic when it is not understood in relation to myth.
Both myth and rite function in the sacred sphere. The narration of the myth or re-enactment of the myth in ritual
creates a sacred space/sphere or moment in time that transcends the temporary. In this space, time stands still
and a sacred order applies. The present is accorded a dimension that transcends time and place. Myth and rite
tend to make universal statements and conclusions. Both the myth and rite’s understanding of the present is from
the perspective of eternity. Primordial reality (i.e. timeless or time-transcending reality) is what both are all about.
While myth is always flowing and changing rite is stable and relatively unchanging. That would only apply to its
form, because its meaning (as expressed in myth) can change from time to time. It is possible that different tribes
that developed from the same origins may have similar rituals, although the meaning attributed to the rituals may
differ markedly. Therefore, even though rites may correspond across different traditions, the specific mythical
component of that rite is what gives it contextual meaning to those practicing the rite
2. DISCUSS FIVE TYPES OF MYTHS AND INDICATE HOW THEY RELATE TO CHRISTIANITY
A. MYTHS OF ORIGIN (COSMOGONIC, ANTHROPOGENIC, THEOGONY):
There are 3 categories for these myths:
• Theogony – myth about the origin of the gods
• Cosmogony – about the origin of the universe
• Anthropogony – about the origin of humanity.
All myths dealing with the origin of the gods and the universe start out with the assumption of some primordial
matter or energy that existed before everything else. A popular concept is of a “hieros gamos”: the primordial
matter divided into male and female matter. These two entered into a primordial marriage and a next generation of
male and female “things” resulted. This would lead to several marriages and eventually an offspring of stars,
planets, gods, mountains, animals, plants and humans.
1 © Copyright reserved Graham Smith ©
1. DISCUSS DIFFERENT DEFINITIONS OF MYTH AND RITE AS ELEMENTS WITHIN THE
BELIEF SYSTEM AND HOW THEY RELATE TO ONE ANOTHER.
Myth: It is not simple to define or describe what the term ‘myth’ refers to since it is mainly used in a negative
manner and not according to the scholarly understanding thereof. The Greeks, as the first contemplators about
myths, had very negative conclusions wherein myths were synonymous with religious invention and fiction (which
is also how it is popularly tended to be used). When something is branded as myth it means that such belief or
claim was fabricated or amounts to nonsense.
However, in the Science of Religion, myth is used as a normal technical term, as a genre of religious
communication. This understanding is also different from how Biblical subjects understand the word myth. Both
however would agree that myth has to do with an oral or written tradition, which aims to “explain” mysteries,
cardinal issues, principles etc in the worlds of nature and humanity, history and society. It is explanation in a
narrative, allusive, metaphorical, symbolic and intuitive sense. In myth we are presented with interpreted and
experienced reality. In essence, myth is to be understood as holy history.
Normally myth flows into its complement rite.
Rite: Rite may be termed a dramatised myth. A rite is the enactment of a myth. A rite therefore depends on a
myth for its existence, otherwise it is merely a ceremony. A religion may emphasise either its ritual or mythological
aspect. In the latter case, it may be accepted that such a religion is focused on the inner, spiritual experience,
while the first would relate with a more functional approach. Rite on its own may cause religion to become
formalistic when it is not understood in relation to myth.
Both myth and rite function in the sacred sphere. The narration of the myth or re-enactment of the myth in ritual
creates a sacred space/sphere or moment in time that transcends the temporary. In this space, time stands still
and a sacred order applies. The present is accorded a dimension that transcends time and place. Myth and rite
tend to make universal statements and conclusions. Both the myth and rite’s understanding of the present is from
the perspective of eternity. Primordial reality (i.e. timeless or time-transcending reality) is what both are all about.
While myth is always flowing and changing rite is stable and relatively unchanging. That would only apply to its
form, because its meaning (as expressed in myth) can change from time to time. It is possible that different tribes
that developed from the same origins may have similar rituals, although the meaning attributed to the rituals may
differ markedly. Therefore, even though rites may correspond across different traditions, the specific mythical
component of that rite is what gives it contextual meaning to those practicing the rite
2. DISCUSS FIVE TYPES OF MYTHS AND INDICATE HOW THEY RELATE TO CHRISTIANITY
A. MYTHS OF ORIGIN (COSMOGONIC, ANTHROPOGENIC, THEOGONY):
There are 3 categories for these myths:
• Theogony – myth about the origin of the gods
• Cosmogony – about the origin of the universe
• Anthropogony – about the origin of humanity.
All myths dealing with the origin of the gods and the universe start out with the assumption of some primordial
matter or energy that existed before everything else. A popular concept is of a “hieros gamos”: the primordial
matter divided into male and female matter. These two entered into a primordial marriage and a next generation of
male and female “things” resulted. This would lead to several marriages and eventually an offspring of stars,
planets, gods, mountains, animals, plants and humans.
1 © Copyright reserved Graham Smith ©
