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| | Religion |
 | | The Bahá'í faith is also monotheistic, teaching that several major world religions all originate with God; its acceptance of religions such as Buddhism and Hinduism is explained by the Bahá'í belief that these religions were originally monotheistic but later became corrupted by their followers. | | | Religion is belief in the divine, supernatural, or sacred that results in worship; that worship itself; the institutional or culturally-bound expression of that worship; or some combination of these. | | | Monotheistic religions are defined by the veneration or worship of one and only one Deity. |
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http://www.brainyencyclopedia.com/encyclopedia/r/re/religion.html
(6593 words)
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| | The Urantia Book: On-line Text |
| | Sectarianism is a disease of institutional religion, and dogmatism is an enslavement of the spiritual nature. | | | While religion is exclusively a personal spiritual experience—knowing God as a Father—the corollary of this experience—knowing man as a brother—entails the adjustment of the self to other selves, and that involves the social or group aspect of religious life. | | | Institutional religion is now caught in the stalemate of a vicious circle. |
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http://beamsdoorway.bizland.com/urantia/urantiabook/ppr099.htm
(3129 words)
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| | Folk religion |
| | Folk religion also can be thought of the practice of religion by lay people outside of the control of clergy or the supervision of theologians. | | | For "folk religion" to be a meaningful category, there must be an institutional religion with a traditional teaching or professional clergy to contrast it against; in cultures that lack these things, it is difficult to speak of folk religion as a meaningful category. | | | Folk religion consists of beliefs, superstitions and cultural practices transmitted from generation to generation, in addition to the formally stated creeds and beliefs of a codified major religion. |
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http://www.bidprobe.com/en/wikipedia/f/fo/folk_religion.html
(357 words)
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| | Nielsen's Psyc of Religion: Notable People |
| | James distinguished between institutional religion and personal religion. | | | In the psychology of religion, James's influence endures. | | | In contrast, Immature religion is self-serving and generally represents the negative stereotypes that people have about religion. |
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http://www.psywww.com/psyrelig/psyrelpr.htm
(2015 words)
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| | New Search |
| | Nevertheless, in light of the importance of religion and spirituality to the U. populace (Gallup, 1994), these numbers suggest that religion and spirituality are understudied in psychology and related disciplines. | | | First, the polarization of religion and spirituality into institutional and individual domains ignores the fact that all forms of spiritual expression unfold in a social context and that virtually all organized faith traditions are interested in the ordering of personal affairs (Wuthnow, 1998). | | | As yet, however, most studies of religion and spirituality are cross-sectional and most measures assess religion and spirituality as stable, enduring constructs. |
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http://ot.creighton.edu/OTD511/hillarticle.htm
(8017 words)
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| | A Blog of James: Faith and religion. |
| | Institutional religion seems to go about it differently. | | | Institutional religion insists that this is what God wants: order, obedience and precise meanings. | | | The difference between faith and institutional religion is like the difference between wisdom and test scores. |
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http://www.jameskosub.com/2005/10/faith_and_religion.php
(351 words)
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| | RU Religion Course Syllabus/New Testament |
| | Troeltsch is best known for his three-part typology of religion-society relations: the church, where institutional religion is closely joined to society; the sect, where institutional religion reject society and seeks to withdraw from it, and mysticism, which represents the ideal religious life as an inward, personal one. | | | Religion 421, Religion and Society, is one of the courses satisfying the 400-level requirement. | | | Beginning this year, all new majors in religion must take one 400-level course offered by the Department of Religion, and people who have already selected a major in religion are strongly encouraged to take such a course. |
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http://religion.rutgers.edu/courses/421/421_syl.html
(445 words)
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| | Batson |
| | Extrinsic or self-centered can be paralleled to false religion, and intrinsic religion to true religion. | | | The religion of choice will become the true religion for that individual. | | | Someone might be attracted to a particular form of religion because it is personally more meaningful to him or her. |
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http://clam.rutgers.edu/~marimiya/Batson.html
(1788 words)
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| | Normative Psychology of Religion: Social Reconstruction |
| | Rather it is to develop a form of religion having that philosophy, providing that fellowship, and gathering that heritage of meditation and insight which will enable religion to function in political transformation with the needed correctives, and so save it from the evils of demonic religion. | | | Under such conditions a religion that is operative but unconscious, uncriticized, uncorrected by the insights of history, the fellowships and the meditations of cultivated religion, may become fiendish. | | | These very efforts of religion to teach people to be good in terms of their existing culture, and to ameliorate the evil characteristics of it, have tended to prolong the established order. |
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http://www.ubfellowship.org/sources/wieman_XII.htm
(6051 words)
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| | [No title] |
| | October 1: Religion and Spirituality - Corporate and Individual Religion - Institutionalized and Non-Institutionalized Religion | | | Three dimensions inform the nature of this course: the global / local (Canada in the context of the rest of the world), the institutional / non-institutional (religion and spirituality, individual and collective religion), and the singular / plural (identity and difference, dominance and dissent, religion and religions). | | | Rijk A. Van Dijk, "From Camp to Encompassment: Discourses on Transsubjectivity in the Ghanian Pentecostal Diaspora," Journal of Religion in Africa 27 (1997): 135-159. |
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http://aix1.uottawa.ca/~pbeyer/srs6905.htm
(952 words)
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| | Freed By Boundaries (This Rock: October 1998) |
| | Institutional religion offers the boundaries within which we recognize, experience, and communicate with God. | | | My spiritual journey has been one contained within the boundaries of institutional religion, beginning in the salvific certitude of the Baptist Church and culminating in the beatific hope of the Catholic Church. | | | Indeed, these elements of faith, as valuable as they may be standing on their own merits, ultimately should be seen as steps along the journey of faith that lead the sojourner to the epitome of the spiritual life, which is to become like God. |
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http://www.catholic.com/thisrock/1998/9810conv.asp
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| | [No title] |
| | We, as a people, want religious freedom, we want religion to "set us free," but at times we want to be free from religion. | | | But the institutional expressions of religion have been declining (church attendance and membership) (Gallup, 1985; Princeton Religious Research Center, 1984). | | | While the view of religion as functional has not declined, it has changed substantively (Greeley, 1972; Wuthnow, 1976a, 1976b). |
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http://www.iclnet.org/pub/facdialogue/8/fagan
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| | SOCIAL CHANGE AND RELIGION: THINKING BEYOND SECULARIZATION PERSPECTIVES |
| | People increasingly understood religion as activities, organizations, and beliefs as distinct from other institutional spheres, and by the 14th or 15th century it was possible for many Europeans to speak of my religion, religion in general, and other religions (Smith, 1963; Meyrowitz, 1997: 64). | | | As with other institutions in modern systems, organizations or organized religion, as constituted by churches, denominations, and sects, provided the context in which to understand religious belief and practice. | | | Religion in larger organizations was distinguished from the shared worship with those one could see, hear, and touch, as in more traditional orders. |
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http://are.as.wvu.edu/sochange.htm
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| | FACSNET Reporting Tools -- The Influence of God: Religious Responses to Cloning |
| | For established religions, such as the Catholic Church and Eastern Orthodox churches, cloning is a nonnegotiable and insurmountable problem: "You cannot create an embryo to advance science or to save a life," Cole-Turner said. | | | Cole-Turner said it is indeed important to report the positions of religious institutions in order to understand the significant influence organized religion has on public policy, legislation and science research. | | | The conflict is often framed in simple terms, when in fact different religions think differently about science, and even members of the same denomination frequently disagree on issues. |
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http://www.facsnet.org/issues/faith/cole-turner.php
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| | Christos: The Religion of the Future by William Kingsland |
| | Religions, in so far as they are institutional – with a definite set of beliefs, creeds, dogmas, and ritual – are not Religion, though they are what is commonly understood by the term. | | | All these institutional practices may be ‘Christianity’ as it has come to be known (Page43) historically; but they certainly do not belong to the religion of Jesus Christ, nor even to that of Paul – the great Apostle to the ‘Gentiles’ – whose fundamental teaching was “Christ in you”. | | | For the purpose of this work I am defining Religion as the effort of the individual to realise his innate spiritual nature and powers.This is what I understand Religion to be at root. |
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http://www.theosophical.ca/Christos.htm
(15188 words)
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| | template |
| | European patterns of religion are no longer seen as a global prototype, but constitute an unusual case in a world in which vibrant religiosity becomes the norm. | | | My paper will critically evaluate Stark's thesis, will offer a definition of a world religion -something that is markedly absent in the sociology of religion- and then argue that globalisation renders such definitions redundant and favours the networking of groups with distinct identities that need not, and preferably ought not, be typical of indigenous cultures. | | | During the twentieth century, the power of religion as a public, social force in America waned in relationship to the economy or the polity. |
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http://www.socrel.org.uk/conferences/Exeter2000/abstract2.htm
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| | Catholic Spirituality: Compassionate Presence in Action |
| | A religion is only the context from within which a person might grow — in or out from — his or her experience of God, his or her own spiritual re-awakening in matters of the spirit. | | | Others are equally as thankful because they left the religion in anger and hate only to find God in their life experiences and return to the context of the religion to further unfold their appreciation of God (leaving the dogma and doctrine aside as being essentially irrelevant to the Spirit of things). | | | For others their religion of origin brings them to know God in spite of that religion, which they have now left behind. |
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http://www.whiterobedmonks.org/spirit.html
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| | GreenvilleOnline.com - Some Gen Xers skeptical of organized religion |
| | If the Baby Boomers, with their spiritual dabbling in everything from Zen Buddhism to New Age, seemed disenchanted with mainstream religion in the 1960s and 1970s, the "Busters" as they are sometimes called, are even more so. | | | She's not convinced that churches are really on track when it comes to God or that their understanding of the Bible is relevant to 21st century life in the Upstate. | | | Even though Gen-X'ers are responding in increased numbers to evangelical Christian churches that offer contemporary worship styles, people between the ages of 18 and 34 by and large are skeptical of organized religion, according to a new analysis of three major studies of young people and religion. |
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http://greenvilleonline.com/news/2003/04/25/200304255363.htm
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| | Religious Toleration demands Religious Freedom - John Locke to Alexander Campbell |
| | The greatest threat to religious freedom is religion's institutional intrusion into the control of the state and individual Christians. | | | There is a chain of important events leading to the discovery and establishment of a government which allows religious freedom, and religion which does not try to impose its will by force or mental coercion on the government nor any other religious society or individual. | | | became radicalized against religion based upon his own experience with organized religion as the Church of England which was one leg of a |
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http://www.piney.com/Jefferson.html
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| | CGIRS-Global Kiosk |
| | religion: it emphasizes the fact that sense is imprinted in the body and | | | Catholic authorities to offer their religion as the European religion and | | | In Religion and modernity: Modes of coexistence, edited by P. Repstad. |
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http://www2.ucsc.edu/cgirs/publications/kiosk/article2.html
(5455 words)
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| | Sociology of Religion: Declining Institutional Sponsorship and Religious Orders: A Study of Reverse Impacts |
| | The present paper uses a series of thirty extended, taped interviews to explore the implications of reduced or eliminated institutional presence on the internal functioning, group identity, and spirituality of two communities of Catholic sisters. | | | Sociology of Religion, Fall, 2000 by Patricia Wittberg | | | Instead, many sisters now enter or remain in their order because it fosters their own personal and spiritual development, rather than to participate in a common apostolate (Ebaugh 1993: 101). |
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http://www.findarticles.com/p/articles/mi_m0SOR/is_3_61/ai_66498058
(1374 words)
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| | Uneasy States of Grace |
| | A must-read as organized religion moves toward greater conservatism at the same time that debates over priestly celibacy, a married priesthood, and women in the priesthood continue ever onward. | | | Told simultaneously in Sam's and Gillian's voices, the reader is taken into their struggle to remain true to themselves, yet profoundly grace one another's lives in spite of an institutional Church that, while proclaiming human compassion, in reality believes only in power and in itself. | | | His journey leads him onto a collision course with Gillian Spencer, a bright, articulate feminist full of Marxist ideals who challenges him on every level of his being. |
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http://www.pauladail.com/book.html
(385 words)
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