essay on organized religion

Berkley Center

Berkley Forum

Religion and Power Moving Forward into the Twenty-First Century

By: Marc Gopin

September 24, 2015

Religion and World Order

I want to focus my thoughts and response on two aspects of religion that are often not distinguished sufficiently in terms of our subjects of power and religion as well as secular and religious sources of authority in history and going forward. 

There are two essentially different elements of religion as a human phenomenon that often have little to do with each other, are often confused in analysis, and are often at odds with each other. These two have very different and opposite impacts on the course of human history and the perennial struggle for power, for freedom, and the desired ethical, political, and cultural arrangement of society. One is religious power as expressed in organized religion, and the other is religious values with profound implications for the nature of human living on earth. 

The essence of the struggle for emancipation from organized religion, from Socrates to the present, has been mostly about opposing the use and abuse of religious power and authority to suppress what are known today as the basic freedoms and basic human rights. The motivations of religious authorities, from ancient times to the present, to engage in these suppressions, I argue, are just as often of a deeply profane or secular origin. They belong far more in the realm of the struggle for power of some human beings over others, and struggle for the control of material resources. The great Biblical prophets exposed this over 2,500 years ago, pitting themselves against the priests of the time who used ritual and religion to control others, to build their own wealth or that of their kings and benefactors, and to engage in theft, murder, and war. 

Little has changed in this regard. All societies struggle with the corrupting nature of power, and democrats who are children of the Enlightenment, as well as disciples of many religious prophetic insights, have struggled to create political systems that can effectively cope with the corruptions of power. Those systems sometimes are more strictly secular and sometimes nominally religious, but all are united by an investment in human rights, the importance of every human being’s representation in the halls of power, at least if they are citizens of the state. 

This issue of citizen’s rights points to one of the weaknesses of secular constructs of human rights at the present time, and that is that they tend to heavily favor citizens, and heavily ignore the consequences of state behavior for non-citizens within and beyond borders, especially in terms of global commerce, foreign policy, and military adventures. Nevertheless, it was Christian Pietists such as the visionary Immanuel Kant who predicted the essential necessity of completing the journey toward enforceable human rights for all human beings—the categorical imperative by a steady march toward global governance, something still in our future but steadily emerging. 

Unlike the course of history for religious values, which have played an essential role in the evolution of democracy and human rights, in conflict resolution methods and diplomacy from every major religion, the course of history of organized religion in this regard has been utterly dismal until the post-WWII period. But even now we face some catastrophic realities of ultra-violence due to the ease with which states and corrupt clerics in good standing with their organized religions can still work together to fund—openly or secretly—extremism, hate, intolerance, religious warfare, ethnic cleansing, and even genocide. 

I began to write the first books on conflict analysis, conflict resolution, religion, and diplomacy in the early 1990s. Since then many have joined. Our writings were often based on our experience and experimentation in the field, just as in secular conflict analysis and conflict resolution. I can say categorically that religious values can and do play a pivotal role in the steady march of the planet toward less violence, more equality, more freedom, and more justice. 

I can also say categorically that, from what we have seen, there is a sure path to aid religious people and their organized religions to greater and greater contributions to these enlightened values, these psychological and political evolutions of the human mind that were foreseen by many prophets. But it is essential in order to accomplish this states be absolutely prevented from controlling, manipulating, or using religion as a weapon of war or a means of control. 

It is also essential that religious values play a role in the great ethical and political debates, but no role as organized political entities. The less power organized religion has, the more its clerics, both lowly and powerful, become voices of conscience and enlightenment. The more power they have, the worse they become, and the more their progress is retarded. This is a constant across the globe and across history. I think we are doing well in that for many decades now it appears that the marriage of many clerics and secular leaders in pursuit of common values is eminently possible. But where states interfere with this process, engage in brutal suppression using religious extremism or extremists (overtly or covertly), the more we will see a struggle between organized religion and secular institutions. 

It is clear that different religions and communities are experiencing challenges and changes unique to them, due to an unnatural mix of mundane power and religion that waxes and wanes in different communities and different regions. But the rules are clear. The more religion is abused for power and suppression, the more religion will be a tool of violence—and the more most people, given the chance, will escape its clutches, often pitting whatever they construct for safety, security, and political expression against religion and religious people. But there are ample experiments globally for an alternative to this deadly confrontation.

About the Author

Rabbi Dr. Marc Gopin is the director of the Center for World Religions, Diplomacy and Conflict Resolution (CRDC) and the James H. Laue Professor at the School for Conflict Analysis and Resolution at George Mason University. Gopin has pioneered CRDC projects in Afghanistan, Iran, Syria, Palestine, and Israel.

America Without God

As religious faith has declined, ideological intensity has risen. Will the quest for secular redemption through politics doom the American idea?

This article was published online on March 10, 2021.

T he United States had long been a holdout among Western democracies, uniquely and perhaps even suspiciously devout. From 1937 to 1998, church membership remained relatively constant, hovering at about 70 percent. Then something happened. Over the past two decades, that number has dropped to less than 50 percent, the sharpest recorded decline in American history. Meanwhile, the “nones”—atheists, agnostics, and those claiming no religion— have grown rapidly and today represent a quarter of the population.

But if secularists hoped that declining religiosity would make for more rational politics, drained of faith’s inflaming passions, they are likely disappointed. As Christianity’s hold, in particular, has weakened, ideological intensity and fragmentation have risen. American faith, it turns out, is as fervent as ever; it’s just that what was once religious belief has now been channeled into political belief. Political debates over what America is supposed to mean have taken on the character of theological disputations. This is what religion without religion looks like.

Not so long ago, I could comfort American audiences with a contrast: Whereas in the Middle East, politics is war by other means—and sometimes is literal war—politics in America was less existentially fraught. During the Arab Spring, in countries like Egypt and Tunisia, debates weren’t about health care or taxes—they were, with sometimes frightening intensity, about foundational questions: What does it mean to be a nation? What is the purpose of the state? What is the role of religion in public life? American politics in the Obama years had its moments of ferment—the Tea Party and tan suits—but was still relatively boring.

We didn’t realize how lucky we were. Since the end of the Obama era, debates over what it means to be American have become suffused with a fervor that would be unimaginable in debates over, say, Belgian-ness or the “meaning” of Sweden. It’s rare to hear someone accused of being un-Swedish or un-British—but un-American is a common slur, slung by both left and right against the other. Being called un-American is like being called “un-Christian” or “un-Islamic,” a charge akin to heresy.

From the October 2018 issue: The Constitution is threatened by tribalism

This is because America itself is “almost a religion,” as the Catholic philosopher Michael Novak once put it, particularly for immigrants who come to their new identity with the zeal of the converted. The American civic religion has its own founding myth, its prophets and processions, as well as its scripture—the Declaration of Independence, the Constitution, and The Federalist Papers . In his famous “I Have a Dream” speech, Martin Luther King Jr. wished that “one day this nation will rise up and live out the true meaning of its creed.” The very idea that a nation might have a creed—a word associated primarily with religion—illustrates the uniqueness of American identity as well as its predicament.

The notion that all deeply felt conviction is sublimated religion is not new. Abraham Kuyper, a theologian who served as the prime minister of the Netherlands at the dawn of the 20th century, when the nation was in the early throes of secularization, argued that all strongly held ideologies were effectively faith-based, and that no human being could survive long without some ultimate loyalty. If that loyalty didn’t derive from traditional religion, it would find expression through secular commitments, such as nationalism, socialism, or liberalism. The political theorist Samuel Goldman calls this “the law of the conservation of religion”: In any given society, there is a relatively constant and finite supply of religious conviction. What varies is how and where it is expressed.

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No longer explicitly rooted in white, Protestant dominance, understandings of the American creed have become richer and more diverse—but also more fractious. As the creed fragments, each side seeks to exert exclusivist claims over the other. Conservatives believe that they are faithful to the American idea and that liberals are betraying it—but liberals believe, with equal certitude, that they are faithful to the American idea and that conservatives are betraying it. Without the common ground produced by a shared external enemy, as America had during the Cold War and briefly after the September 11 attacks, mutual antipathy grows, and each side becomes less intelligible to the other. Too often, the most bitter divides are those within families.

No wonder the newly ascendant American ideologies, having to fill the vacuum where religion once was, are so divisive. They are meant to be divisive. On the left, the “woke” take religious notions such as original sin, atonement, ritual, and excommunication and repurpose them for secular ends. Adherents of wokeism see themselves as challenging the long-dominant narrative that emphasized the exceptionalism of the nation’s founding. Whereas religion sees the promised land as being above, in God’s kingdom, the utopian left sees it as being ahead , in the realization of a just society here on Earth. After Supreme Court Justice Ruth Bader Ginsburg died in September, droves of mourners gathered outside the Supreme Court—some kneeling, some holding candles—as though they were at the Western Wall.

On the right, adherents of a Trump-centric ethno-nationalism still drape themselves in some of the trappings of organized religion, but the result is a movement that often looks like a tent revival stripped of Christian witness. Donald Trump’s boisterous rallies were more focused on blood and soil than on the son of God. Trump himself played both savior and martyr, and it is easy to marvel at the hold that a man so imperfect can have on his soldiers. Many on the right find solace in conspiracy cults, such as QAnon, that tell a religious story of earthly corruption redeemed by a godlike force.

From the June 2020 issue: Adrienne LaFrance on the prophecies of Q

Though the United States wasn’t founded as a Christian nation, Christianity was always intertwined with America’s self-definition. Without it, Americans—conservatives and liberals alike—no longer have a common culture upon which to fall back.

Unfortunately , the various strains of wokeism on the left and Trumpism on the right cannot truly fill the spiritual void—what the journalist Murtaza Hussain calls America’s “God-shaped hole.” Religion, in part, is about distancing yourself from the temporal world, with all its imperfection. At its best, religion confers relief by withholding final judgments until another time—perhaps until eternity. The new secular religions unleash dissatisfaction not toward the possibilities of divine grace or justice but toward one’s fellow citizens, who become embodiments of sin—“deplorables” or “enemies of the state.”

This is the danger in transforming mundane political debates into metaphysical questions. Political questions are not metaphysical; they are of this world and this world alone. “Some days are for dealing with your insurance documents or fighting in the mud with your political opponents,” the political philosopher Samuel Kimbriel recently told me, “but there are also days for solemnity, or fasting, or worship, or feasting—things that remind us that the world is bigger than itself.”

Absent some new religious awakening, what are we left with? One alternative to American intensity would be a world-weary European resignation. Violence has a way of taming passions, at least as long as it remains in active memory. In Europe, the terrors of the Second World War are not far away. But Americans must go back to the Civil War for violence of comparable scale—and for most Americans, the violence of the Civil War bolsters, rather than undermines, the national myth of perpetual progress. The war was redemptive—it led to a place of promise, a place where slavery could be abolished and the nation made whole again. This, at least, is the narrative that makes the myth possible to sustain.

For better and worse, the United States really is nearly one of a kind. France may be the only country other than the United States that believes itself to be based on a unifying ideology that is both unique and universal—and avowedly secular. The French concept of laïcité requires religious conservatives to privilege being French over their religious commitments when the two are at odds. With the rise of the far right and persistent tensions regarding Islam’s presence in public life, the meaning of laïcité has become more controversial. But most French people still hold firm to their country’s founding ideology: More than 80 percent favor banning religious displays in public, according to one recent poll.

In democracies without a pronounced ideological bent, which is most of them, nationhood must instead rely on a shared sense of being a distinct people, forged over centuries. It can be hard for outsiders and immigrants to embrace a national identity steeped in ethnicity and history when it was never theirs.

Take postwar Germany. Germanness is considered a mere fact—an accident of birth rather than an aspiration. And because shame over the Holocaust is considered a national virtue, the country has at once a strong national identity and a weak one. There is pride in not being proud. So what would it mean for, say, Muslim immigrants to love a German language and culture tied to a history that is not theirs—and indeed a history that many Germans themselves hope to leave behind?

An American who moves to Germany, lives there for years, and learns the language remains an American—an “expat.” If America is a civil religion, it would make sense that it stays with you, unless you renounce it. As Jeff Gedmin, the former head of the Aspen Institute in Berlin, described it to me: “You can eat strudel, speak fluent German, adapt to local culture, but many will still say of you Er hat einen deutschen Pass —‘He has a German passport.’ No one starts calling you German.” Many native-born Americans may live abroad for stretches, but few emigrate permanently. Immigrants to America tend to become American; emigrants to other countries from America tend to stay American.

The last time I came back to the United States after being abroad, the customs officer at Dulles airport, in Virginia, glanced at my passport, looked at me, and said, “Welcome home.” For my customs officer, it went without saying that the United States was my home.

In In the Light of What We Know , a novel by the British Bangladeshi author Zia Haider Rahman, the protagonist, an enigmatic and troubled British citizen named Zafar, is envious of the narrator, who is American. “If an immigration officer at Heathrow had ever said ‘Welcome home’ to me,” Zafar says, “I would have given my life for England, for my country, there and then. I could kill for an England like that.” The narrator reflects later that this was “a bitter plea”:

Embedded in his remark, there was a longing for being a part of something. The force of the statement came from the juxtaposition of two apparent extremes: what Zafar was prepared to sacrifice, on the one hand, and, on the other, what he would have sacrificed it for—the casual remark of an immigration official.

When Americans have expressed disgust with their country, they have tended to frame it as fulfillment of a patriotic duty rather than its negation. As James Baldwin, the rare American who did leave for good, put it: “I love America more than any other country in the world, and, exactly for this reason, I insist on the right to criticize her perpetually.” Americans who dislike America seem to dislike leaving it even more (witness all those liberals not leaving the country every time a Republican wins the presidency, despite their promises to do so). And Americans who do leave still find a way, like Baldwin, to love it. This is the good news of America’s creedal nature, and may provide at least some hope for the future. But is love enough?

Conflicting narratives are more likely to coexist uneasily than to resolve themselves; the threat of disintegration will always lurk nearby.

On January 6, the threat became all too real when insurrectionary violence came to the Capitol. What was once in the realm of “dreampolitik ” now had physical force. What can “unity” possibly mean after that?

Can religiosity be effectively channeled into political belief without the structures of actual religion to temper and postpone judgment? There is little sign, so far, that it can. If matters of good and evil are not to be resolved by an omniscient God in the future, then Americans will judge and render punishment now. We are a nation of believers. If only Americans could begin believing in politics less fervently, realizing instead that life is elsewhere. But this would come at a cost—because to believe in politics also means believing we can, and probably should, be better.

In History Has Begun , the author, Bruno Maçães—Portugal’s former Europe minister—marvels that “perhaps alone among all contemporary civilizations, America regards reality as an enemy to be defeated.” This can obviously be a bad thing (consider our ineffectual fight against the coronavirus), but it can also be an engine of rejuvenation and creativity; it may not always be a good idea to accept the world as it is. Fantasy, like belief, is something that humans desire and need. A distinctive American innovation is to insist on believing even as our fantasies and dreams drift further out of reach.

This may mean that the United States will remain unique, torn between this world and the alternative worlds that secular and religious Americans alike seem to long for. If America is a creed, then as long as enough citizens say they believe, the civic faith can survive. Like all other faiths, America’s will continue to fragment and divide. Still, the American creed remains worth believing in, and that may be enough. If it isn’t, then the only hope might be to get down on our knees and pray.

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Generational Change in Religion and Religious Practice: A Review Essay

• Review Article
• Published: 22 April 2021
• Volume 63 , pages 461–482, ( 2021 )

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• Patricia Wittberg   ORCID: orcid.org/0000-0002-4769-2783 1  

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Numerous studies have been done of the religious affiliations, beliefs, and practices of the Millennial generation (North Americans born between 1980 and 1995). Many of these studies assume that their findings will be useful to denominations and congregations wishing to attract more young people. But at least one influential social theory would imply the opposite: that religious decline is inevitable as societies modernize and secularize.

The current essay suggests a useful addition to the religious decline theory, the work of Karl Mannheim and his followers on the sociology of generations, and applies it to the major studies of generational change and continuity in religious practice among young adults in present-day North America.

In total, 35 academic books, 43 articles in refereed journals, and 22 denominational research reports are included in the analysis. Only works studying the religious beliefs, practices, and affiliations of the Millennial generation in the United States and Canada, and based on data collected through approved social science research methods are included.

The essay first summarizes the findings of the studies, noting similarities and differences in religious decline across the various social locations of race, gender, and country. Next, it summarizes the causes that the various studies have postulated for this decline, relating them to Mannheim’s argument that the “fresh encounter” with one’s childhood religious worldview which occurs in young adulthood is a key determinant of whether a person accepts or rejects his/her childhood religious socialization. A final section evaluates the effectiveness of the suggestions that some of the studies make for stemming or reversing religious decline in young adulthood, in the light of Mannheim’s theory.

Conclusions and Implications

A key determinant of religious affiliation, belief, and practice in adulthood is the fresh encounter that young adults have with the culture and worldview transmitted to them in childhood. The lifecycle stage of emerging adulthood poses a challenge to denominations and congregations since it is often the age group that is least connected with organized religion. The essay concludes with suggestions for further research.

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Organized Religion: Positive and Negative Effects Essay

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People need to believe in something. Without some ideas, people have no aims, they do not have a plan to follow. Religions have provided people with meaningful goals. Religions have become an indispensable part of people’s lives. Be it Christianity, Islam, or Buddhism people strive for having their gods. However, like anything in this world, any religion has two sides. It can have positive as well as negative effects on people.

As far as positive effects are concerned, it is possible to mention such psychological effects as inner peace and security. It is manifested in the following: people who practice an organized religion have significant plans to follow as they know (or, at least, have rules that teach them) how to live and why they should live that way. There is also a social effect as people united by a religion get together. They help each other, and they do not leave each other in difficult situations, which is very important for an individual.

As for the negative effects of organized religion, suppression of individuality can be named as one of the most serious negative effects. Thus, people are taught how to live, and sometimes these rules are too strict. Some religions are characterized by almost total control over an individual. Another negative effect is social. People of some religions can be hostile to other groups, which leads to main confrontation and even conflicts.

However, it is necessary to note that positive effects outweigh the negative ones as quite a few religions are suppressing and hostile to other religions. At that, people without a plan become frustrated and depressed. Religions give people a sense of unity and self-efficacy. It helps people get together, which is crucial for humans who are very social creatures.

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What the ‘spiritual but not religious’ have in common with radical Protestants of 500 years ago

Assistant Professor of Practical and Political Theologies, Starr King School for the Ministry

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For over a decade, one of the biggest stories in American religion has been the rise of the “Nones” , a broad term for people who do not identify with a specific faith. The religiously unaffiliated now make up just over one quarter of the U.S. population.

While the Nones include agnostics and atheists, most people in this category retain a belief in God or some higher power . Many describe themselves as “spiritual but not religious,” or “SBNR,” as researchers refer to them.

As a professor of theology at a Unitarian Universalist and multireligious seminary, I encounter many students who fit within the SBNR mold. They are studying to become chaplains, interfaith ministers and social activists. But they may be surprised to know how much they resemble certain Protestants who lived five centuries ago – some of the so-called radical reformers who split off from Martin Luther’s Reformation .

Spiritual but not religious

Scholars fret over the slippery definitions of “spiritual” and “religious.” What the average person tends to mean by “spiritual” is seeking or experiencing a connection with a greater reality, however they understand it. Meanwhile, “religious” often means belonging to a group with specific doctrines and rituals.

The spiritual but not religious are independent seekers , many of whom pray, meditate, do yoga and other spiritual practices outside the confines of a particular tradition.

The theologian Linda Mercadante spent several years interviewing SBNRs. In her book “ Belief without Borders ”, she identifies some common values. SBNRs tend to be individualistic, trusting their own experience and intuition as a guide. They reject claims that any one religion contains the ultimate, exclusive truth, but they also believe religions possess wisdom and offer “ many paths to the same summit.”

Repudiating “organized religion” as a bastion of dogmatism and moral hypocrisy is common among SBNRs. They often explicitly reject what they understand to be central Christian beliefs. They don’t welcome a message that God loves them but will send them to hell for not accepting Jesus. But many continue to experiment with rituals and prayers that draw on established religions, including Christianity .

A Spiritual Reformation

In 1528, Lutheran pastor Sebastian Franck decided he’d had enough of organized religion. Deeply disturbed by the moral failures of professing Christians, he resigned his pulpit.

The Protestant Reformation had recently split the Christians of Western Europe into various factions, pitting Roman Catholics against Lutherans, Zwinglians – whose influence lives on in Reformed churches today – and Anabaptists , who practiced adult baptism. They couldn’t all be right, so Franck concluded they must all be wrong .

Franck declared that the true church was the invisible fellowship of people who were instructed, not by the pope or the Bible, but by the divine spark within. He became a leading figure in a form of radical Protestantism that scholars would later call the “Spiritualists” or “spiritual reformers” . This diverse cast of characters downplayed or rejected the outward trappings of religion, such as rituals and sacraments. What really mattered was each individual’s direct encounter with God.

Hans Denck , who is sometimes credited as the first Spiritualist , described this experience as the “inner Word” speaking from within a person’s soul. “The Word of God is already with you before you seek it,” he wrote . Unlike typical Protestants, Denck and the other Spiritualists saw the Bible as redundant. Its purpose was to confirm what the believer already knew from the heart.

Because the inner Word resided within all human beings, certain Spiritualists held that salvation was not limited to Christians.

“Consider as thy brothers,” wrote Franck , “all … who fear God and work righteousness,” even those who never heard of Christ. There was no need to send missionaries to other nations. They already had the Holy Spirit to teach and spiritually “baptize” them.

Partly because of persecution and partly because of their emphasis on the individual, the Spiritualists rarely formed structured communities. Today, they are mostly forgotten outside of church history courses. But their influence shaped the founding of Quakerism , a branch of Christianity that, to this very day, seeks the guidance of the inner light .

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What’s old is new again

The parallels between the Protestant Spiritualists and many contemporary SBNRs can be striking. Both are repulsed by the ethical failings and exclusivism of religious communities. Both emphasize the responsibility of the individual to follow their own spiritual quest. Both believe that authentic experience of God or ultimate reality is available to all people, regardless of their specific beliefs. Whereas Franck and Denck used the early printing press to spread their message, today a spiritual teacher might record a podcast or YouTube video.

But it is important to emphasize that the Spiritualists were still decidedly Christian. Contrary to most SBNRs, they considered Jesus Christ the authoritative revealer of truth. Some believed he would soon return to Earth for his Second Coming and waited as expectantly as any end times-focused fundamentalist does today. They may have seen other religions as valid paths, but they didn’t turn to them as resources for spiritual practice.

Even so, the Spiritualists demonstrate that the values and attitudes of SBNRs are far from a new development. They wrestled with similar difficulties in religion and came up with similar answers. As the spiritually independent continue to seek wisdom and meaning, they can find good company in the radical reformers of a bygone age.

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The Problem With Organized Religion

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Spirituality is a broad and subjective concept that encompasses a sense of connection to something greater than oneself. It often involves exploring questions about the meaning of life, the nature of existence, and the purpose of our existence.

Different cultures, belief systems, and philosophies have their own interpretations of spirituality. For some, it is linked to organized religion and faith in a higher power or deity. For others, it may be more secular, focusing on inner peace, mindfulness, and a sense of interconnectedness with the universe.

Hello, I have a similar line of thought. I am atheist but things fell into place about all this a few months ago I did not need to throw away the idea of the all-powerful after all. It is not God. It is greater than all Gods and religions. Some religions believe almost the same thing. The “all powerful all” is simply the totality of what is. It had no mind or beingness at first. It was what we call the big bang. Life evolved with no designer or God. This totality still is all and still has all power. Sentients is within it. We serve the all powerful and its servant. This is a very big very old universe. I speculate very advanced extremely advanced beings are here and can be connected to with prayer and mediation. Of course they agree with spiritual atheism. They also know about the all powerful all. It is where they came from just like us. please check out my website www/thewayoffairness.com.

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religion , human beings’ relation to that which they regard as holy, sacred, absolute, spiritual, divine, or worthy of especial reverence. It is also commonly regarded as consisting of the way people deal with ultimate concerns about their lives and their fate after death . In many traditions, this relation and these concerns are expressed in terms of one’s relationship with or attitude toward gods or spirits; in more humanistic or naturalistic forms of religion, they are expressed in terms of one’s relationship with or attitudes toward the broader human community or the natural world. In many religions, texts are deemed to have scriptural status, and people are esteemed to be invested with spiritual or moral authority. Believers and worshippers participate in and are often enjoined to perform devotional or contemplative practices such as prayer , meditation , or particular rituals . Worship , moral conduct, right belief , and participation in religious institutions are among the constituent elements of the religious life.

The subject of religion is discussed in a number of articles. For treatment of major and historical religious traditions, see African religion ; Anatolian religion ; ancient Iranian religion ; Arabian religion ; Baltic religion ; Buddhism ; Calvinism ; Celtic religion ; Christianity ; Confucianism ; Daoism ; Eastern Orthodoxy ; Eastern rite church ; Egyptian religion ; Finno-Ugric religion ; Germanic religion and mythology ; Greek religion ; Hellenistic religion ; Hinduism ; Islam ; Jainism ; Judaism ; Mesopotamian religion ; Middle Eastern religion ; Mormon ; mystery religion ; Native American religions ; Neo-Paganism ; new religious movement ; Old Catholic church ; Orphic religion ; prehistoric religion ; Protestantism ; Protestant Heritage, The ; Roman Catholicism ; Roman religion ; Shintō ; Sikhism ; Slavic religion ; Syrian and Palestinian religion ; Vedic religion ; Wicca ; Zoroastrianism . For discussion of perspectives on the existence or role within human life of a supreme God or gods, see agnosticism ; atheism ; humanism ; monotheism ; pantheism ; polytheism ; theism . For cross-cultural discussion of religious beliefs, phenomena, and practices, see angel and demon ; ceremonial object ; covenant ; creed ; dietary law ; doctrine and dogma ; dualism, religious ; eschatology ; ethics ; evil, problem of ; feast ; Five Ways, the ; heaven ; hell ; Last Judgment ; meditation ; millennialism ; miracle ; monasticism ; Moon worship ; mysticism ; myth ; nature worship ; prayer ; priest ; priesthood ; prophecy ; Providence ; purgatory ; purification rite ; reincarnation ; religious dress ; religious symbolism and iconography ; rite of passage ; ritual ; sacrament ; sacrifice ; sacred ; sacred kingship ; saint ; salvation ; scripture ; shamanism ; sin ; soul ; Sun worship ; theology ; worship . For a review of the efforts to systematically study the nature and classify the forms of religious behaviour, experience, and phenomena, see religion, phenomenology of ; religion, philosophy of ; religion, study of ; religions, classification of ; religious experience .

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Essays on Organized Religion

13 samples on this topic

Crafting piles of Organized Religion papers is an immanent part of present-day studying, be it in high-school, college, or university. If you can do that single-handedly, that's just awesome; yet, other students might not be that skilled, as Organized Religion writing can be quite laborious. The database of free sample Organized Religion papers introduced below was assembled in order to help flunker students rise up to the challenge.

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The role of women in christianity, islam, and hinduism: a comparison essay examples, example of essay on letter from birmingham jail and the declaration of independence: the slaveholder, report on one passage from the book illustrates twain's attitude toward several aspects.

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Example of religious studies academic research paper.

Introduction

Scholars and historians have always speculated the significance of the 19th century and all the events that happened within that period to religion, particularly Christianity. According to a review conducted by a group of researchers from the U.S., the 19th century was indeed a significant period for religion (Rosenberg 1973, 3). Pair the events that occurred within the whole 19th century and the events that occurred from the start until the end of the renaissance period, and that could be a very strong formula that could clarify most, if not all, puzzles and mysteries associated with religion and its development.

Jesus In Beijing Book Review Sample

Introduction:

In this excellent book, David Aikman focuses on the importance of China as a rising power in world religion and raises some intriguing points especially with regard to China also being an ally against radical Islam. Interestingly enough it appears that global politics is also changing in the way religion seems to be the driving force behind everything these days and this is reflected in the book by Aikman.

275 words = 1 page double-spaced

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Organized Religion Essays

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Organize Organized Religion

Organized religion has played a significant role in shaping human societies for centuries. It has been a source of moral guidance, community, and cultural identity for billions of people around the world. However, the concept of organizing organized religion itself raises important questions about the structure, purpose, and impact of religious institutions. In this essay, we will explore the challenges and benefits of organizing organized religion and the ways in which it shapes the lives of individuals and communities.

One of the key benefits of organizing organized religion is the establishment of a structured framework for spiritual practice and communal worship. Religious organizations provide a platform for believers to come together, share their faith, and engage in rituals and traditions that are central to their religious identity. This sense of community fosters a feeling of belonging and support, creating a space for individuals to find solace and connection with others who share their beliefs. The organizational structure also facilitates the dissemination of religious teachings, moral values, and ethical principles, which can guide individuals in their personal lives.

However, the organization of religion can also present challenges, particularly when it comes to issues of hierarchy, power, and control. Religious institutions are often led by a hierarchical system of authority, with clergy or religious leaders holding significant influence over the beliefs and practices of their followers. This can lead to the concentration of power in the hands of a few, potentially resulting in the abuse of authority and the manipulation of religious doctrine for personal or political gain. Moreover, the organizational structure of religion sometimes leads to exclusivity and division, as different religious groups may compete for influence and resources, leading to conflicts and tensions between communities.

Another aspect to consider is the impact of organized religion on social and political dynamics. Religious institutions have historically played a pivotal role in shaping public policy, advocating for social justice, and influencing the moral fabric of societies. The organization of religious groups can provide a collective voice for advocating for human rights, equality, and charitable initiatives, contributing to positive social change. On the other hand, the entanglement of religion with politics and governance has at times led to the imposition of religious dogma on secular laws, infringing on individual freedoms and rights.

In conclusion, the organization of organized religion has both positive and negative implications for individuals and societies. While it provides a sense of community, moral guidance, and social impact, it also raises concerns about power dynamics, exclusivity, and political influence. As we navigate the complexities of organizing organized religion, it is essential to critically examine the structures and practices of religious institutions, ensuring that they align with the values of compassion, inclusivity, and ethical conduct. Ultimately, the organization of religion should strive to foster unity, understanding, and the common good for all.

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Organic Food Vs Organic Foods

In today's health-conscious society, there is a growing interest in organic food and its benefits. Many people are turning to organic options as a means of improving their overall well-being. However, there seems to be some confusion surrounding the terminology, specifically the difference between "organic food" and "organic foods." In this essay, we will explore the distinction between these two terms and shed light on their significance in the realm of healthy eating. First and foremost, it is important to understand what is meant by "organic food." Organic food refers to produce that is grown without the use of synthetic fertilizers, pesticides, or genetically modified organisms (GMOs). It is produced using natural farming techniques that prioritize soil health, biodiversity, and environmental sustainability. Organic food is typically associated with higher levels of nutrients and lower levels of harmful chemicals, making it a popular choice among health-conscious consumers. On the other hand, "organic foods" refer to a broader category that includes not only fruits and vegetables but also other food products that adhere to organic standards. This includes organic meat, poultry, dairy, eggs, and processed foods that are made with organic ingredients. While organic foods may not necessarily be as nutrient-dense as fresh produce, they still offer a healthier alternative to conventionally produced options. When comparing organic food to organic foods, it is important to consider the benefits and drawbacks of each. Organic food, particularly fresh produce, is often praised for its superior nutritional profile and lack of harmful chemicals. It is also believed to have a positive impact on the environment, as organic farming practices promote soil fertility, reduce water pollution, and support biodiversity. However, organic food can be more expensive and less readily available than conventionally grown options, making it less accessible to some consumers. On the other hand, organic foods provide a wider range of options for individuals who are looking to adopt an organic lifestyle. With organic meat, poultry, and dairy products available, individuals can enjoy a complete diet that aligns with their values. Additionally, organic processed foods offer a convenient way for busy individuals to incorporate organic ingredients into their meals. However, it is important to note that processed foods, even if they are organic, may still contain additives and preservatives that can be detrimental to health if consumed in excess. In conclusion, the distinction between organic food and organic foods lies in the scope of the term. While organic food specifically refers to fresh produce grown without synthetic fertilizers or pesticides, organic foods encompass a broader range of products that adhere to organic standards. Both options have their own benefits and drawbacks, and the choice between them ultimately depends on individual preferences, values, and budget. Whether one chooses to prioritize fresh produce or opt for a more comprehensive organic diet, the underlying goal remains the same - to make healthier choices for ourselves and the planet....

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Organ Donation : Organ Donations Essay

Organ Donation: A Lifesaving Act Organ donation is a profound act of kindness and generosity that has the power to save lives and transform communities. The decision to donate organs can provide hope to individuals who are facing life-threatening medical conditions, offering them a second chance at life. Through organ donation, individuals can leave a lasting legacy by giving the gift of life to those in need. One of the most compelling reasons to support organ donation is the staggering number of people worldwide awaiting life-saving transplants. According to recent statistics, thousands of individuals are on waiting lists, hoping for a compatible organ donor. These individuals often face a race against time as they wait for a suitable match, grappling with the uncertainty of their future. By choosing to become an organ donor, individuals can alleviate this burden and provide hope to those in need. Moreover, organ donation not only saves lives but also enhances the quality of life for transplant recipients. For many individuals, receiving a donated organ means newfound freedom from debilitating medical conditions, allowing them to pursue their passions and live fulfilling lives. Whether it's a heart, kidney, liver, or other vital organ, each donation has the potential to make a profound impact on the recipient's well-being, enabling them to embrace life with renewed vitality and gratitude. Furthermore, organ donation fosters a sense of solidarity and compassion within communities. It transcends cultural, racial, and socioeconomic barriers, uniting individuals in a common goal of saving lives and supporting one another in times of need. Through public awareness campaigns and education initiatives, communities can promote the importance of organ donation and dispel misconceptions surrounding the process, encouraging more individuals to register as donors. In conclusion, organ donation is a powerful testament to the inherent goodness and selflessness of humanity. By choosing to donate organs, individuals can make a tangible difference in the lives of others, offering hope, healing, and renewed vitality to those in need. As the demand for organ transplants continues to rise, it is crucial for communities to come together and support this life-saving endeavor, ensuring that every individual has the opportunity to live a healthy and fulfilling life....

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Is Sodium Benzoate An Organic Or Organic Preservatives?

Is Sodium Benzoate Organic or Inorganic? Sodium benzoate, a widely used preservative in the food and beverage industry, sparks debates regarding its classification as organic or inorganic. To address this, it's essential to delve into its chemical structure and origin. Primarily synthesized from benzoic acid, which occurs naturally in many fruits such as cranberries, prunes, and apples, sodium benzoate is derived from organic sources. However, its transformation process involves chemical reactions, where benzoic acid reacts with sodium hydroxide to form sodium benzoate. This synthetic process blurs the line between its organic origin and inorganic synthesis. Despite its organic precursor, the chemical alteration during synthesis renders sodium benzoate inorganic in nature. In its final form, it lacks the carbon-carbon bonds characteristic of organic compounds. Instead, it contains ionic bonds between sodium ions and benzoate ions, emphasizing its inorganic composition. Furthermore, sodium benzoate's function as a preservative relies on its ability to inhibit microbial growth by disrupting their cellular processes. This mechanism, based on its molecular structure rather than carbon-based organic properties, aligns more closely with traditional inorganic preservatives. From a regulatory perspective, sodium benzoate is classified as a synthetic compound and listed among the inorganic additives approved for use in food and beverages by regulatory bodies like the FDA and EFSA. This classification is based on its chemical properties and manufacturing process rather than its organic precursor. In conclusion, while sodium benzoate originates from organic sources, its chemical transformation during synthesis and functional properties align it more closely with inorganic compounds. Thus, it is classified and regulated as an inorganic additive in the food industry. Understanding its composition and regulatory status is crucial for informed decision-making regarding its use in food preservation and consumption....

International Organizations And The International Organization Essay

International organizations play a crucial role in promoting cooperation and addressing global challenges. These organizations serve as platforms for countries to come together and work towards common goals, such as peace, security, and sustainable development. The United Nations (UN) is one of the most prominent international organizations, with a membership of 193 countries. It serves as a forum for countries to discuss and coordinate on various issues, including human rights, climate change, and international conflicts. One of the main topics related to international organizations is Globalization. Globalization refers to the increasing interconnectedness and interdependence of countries and societies. International organizations play a key role in facilitating globalization by promoting trade, investment, and cultural exchange. They help create a more integrated and interconnected world, where goods, services, and ideas can flow more freely. Another related main topic is Peace and Conflict Studies. International organizations are instrumental in preventing and resolving conflicts between countries. They provide platforms for dialogue, negotiation, and mediation, helping to prevent conflicts from escalating into full-scale wars. Organizations such as the United Nations Peacekeeping Forces are deployed to conflict zones to maintain peace and stability. The third main topic related to international organizations is Sustainable Economic Practices. International organizations play a crucial role in promoting sustainable economic practices, such as reducing carbon emissions, promoting renewable energy, and addressing income inequality. Organizations like the World Bank and the International Monetary Fund provide financial assistance and guidance to countries in implementing sustainable economic policies. In conclusion, international organizations are essential in addressing global challenges and promoting cooperation among countries. They contribute to the topics of Globalization, Peace and Conflict Studies, and Sustainable Economic Practices. Through their efforts, they strive to create a more interconnected, peaceful, and sustainable world....

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Advantages And Disadvantages Of Organizing In An Organization

Organizing within any context, whether it be in business, education, or personal life, carries both advantages and disadvantages. One significant advantage of organizing in any setting is the clarity it provides. When tasks, responsibilities, and resources are organized effectively, individuals involved have a clear understanding of what is expected of them and how to achieve their goals. This clarity fosters productivity and minimizes confusion, leading to more efficient outcomes. Another advantage of organizing is the optimization of resources. By systematically arranging resources such as time, finances, and manpower, organizations can maximize their potential and achieve greater results with fewer inputs. This efficiency not only benefits the organization itself but also contributes to overall sustainability and responsible resource management. Moreover, organizing facilitates collaboration and teamwork. When tasks are clearly defined and roles are well-established, individuals are better able to collaborate effectively towards common objectives. This synergy often leads to innovative problem-solving, enhanced creativity, and a stronger sense of camaraderie among team members, ultimately driving the organization towards success. However, despite its numerous advantages, organizing also presents certain disadvantages. One notable disadvantage is the potential for rigidity and inflexibility. In highly organized environments, there may be less room for spontaneity and adaptability, which can hinder the organization's ability to respond swiftly to changing circumstances or capitalize on emerging opportunities. Additionally, excessive organization can sometimes lead to micromanagement and a loss of autonomy among team members. When processes are overly structured and controlled, individuals may feel stifled in their creativity and innovation, resulting in decreased morale and job satisfaction. This can ultimately impact the organization's overall performance and competitiveness in the long run. In conclusion, while organizing plays a crucial role in facilitating efficiency, productivity, and collaboration, it is essential to strike a balance and recognize its potential drawbacks. By embracing organization as a tool for optimization rather than a rigid set of rules, organizations can harness its benefits while mitigating its limitations, ultimately fostering a dynamic and adaptive environment conducive to success....

Non-Profit Organizations Vs Nonprofit Organizations

Nonprofit Organizations vs. Non-Profit Organizations In the realm of philanthropy and social impact, the distinction between nonprofit and non-profit organizations may seem subtle, yet it holds significant implications for legal, financial, and operational aspects. Both types of organizations share a common goal of serving the community or advancing a particular cause, but their structural and operational nuances set them apart. Nonprofit organizations, often denoted as "non-profit" without a hyphen, are entities established for charitable, educational, religious, or scientific purposes, among others. These organizations operate under the 501(c)(3) section of the Internal Revenue Code in the United States, enjoying tax-exempt status. They rely heavily on donations, grants, and fundraising efforts to sustain their operations. Examples of nonprofit organizations include charitable foundations, educational institutions, and religious groups. Conversely, non-profit organizations, spelled with a hyphen, refer to entities that do not seek to generate profit for their owners or shareholders. These organizations may engage in commercial activities but reinvest any surplus funds into achieving their mission rather than distributing profits to individuals. Non-profit organizations operate under various legal structures depending on the jurisdiction, such as trusts, associations, or cooperatives. They aim to address social or environmental issues while adopting business strategies for sustainability. One key distinction between nonprofit and non-profit organizations lies in their tax status and eligibility for tax-deductible donations. Nonprofit organizations, designated as 501(c)(3) entities in the U.S., can offer donors the incentive of tax deductions for their contributions, thereby attracting more significant philanthropic support. On the other hand, non-profit organizations may not qualify for tax-exempt status under the same criteria but can still pursue their mission through innovative revenue-generating activities. Another differentiating factor is the level of transparency and accountability required. Nonprofit organizations are subject to rigorous reporting and disclosure requirements to maintain their tax-exempt status. They must file annual Form 990 with the Internal Revenue Service (IRS), providing detailed financial information and demonstrating compliance with regulations. Non-profit organizations, while still accountable to stakeholders, may have less stringent reporting obligations, depending on the legal framework governing them. In conclusion, while the terms "nonprofit" and "non-profit" are often used interchangeably, understanding their distinctions is crucial for navigating the landscape of charitable and social organizations. Nonprofit organizations, with their tax-exempt status and donor incentives, play a vital role in mobilizing resources for social good. Non-profit organizations, while not enjoying the same tax benefits, leverage business strategies to advance their missions and drive sustainable change. Both forms of organizations contribute to the fabric of civil society, each with its unique strengths and challenges in pursuing their noble objectives....

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Organic Dairy Farming Is The Process Of Raising Animals On Organic Feed Essay

Organic dairy farming is the process of producing milk and dairy products using organic farming methods. This means that the cows are raised in a natural and holistic environment, with a focus on the well-being of the animals and the sustainability of the land. The key principles of organic dairy farming include providing the cows with access to pasture, using organic feed, and avoiding the use of synthetic chemicals and hormones. One of the fundamental aspects of organic dairy farming is the emphasis on the welfare of the cows. In organic systems, cows are allowed to graze on pasture, which is essential for their physical and mental well-being. This not only ensures that the cows have a more natural and fulfilling life, but it also has a positive impact on the quality of the milk they produce. The cows are not subjected to the stress of intensive confinement, and they have the freedom to express their natural behaviors, which ultimately results in healthier and happier animals. Another important aspect of organic dairy farming is the use of organic feed. This means that the cows are fed with organically grown crops, which are free from synthetic pesticides and fertilizers. By feeding the cows a natural and organic diet, the quality of the milk is improved, and the environmental impact of dairy farming is minimized. Organic feed also supports the health of the cows, as it reduces their exposure to potentially harmful chemicals and promotes their overall well-being. In addition to the welfare of the cows, organic dairy farming also focuses on environmental sustainability. By avoiding the use of synthetic chemicals and hormones, organic farming helps to protect the soil, water, and air from pollution. This not only benefits the local ecosystem but also contributes to the overall health of the planet. Organic dairy farming practices also promote biodiversity, as they encourage the use of natural habitats and the preservation of native plant and animal species. In conclusion, organic dairy farming is a holistic and sustainable approach to producing milk and dairy products. By prioritizing the welfare of the cows, using organic feed, and promoting environmental stewardship, organic dairy farming offers a more natural and ethical alternative to conventional dairy production. This not only results in high-quality and nutritious dairy products but also contributes to the well-being of the animals, the health of the environment, and the satisfaction of consumers who value sustainable and ethical farming practices....

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Greek Religion: The Religion Of Ancient Greece

Greek religion, the belief system of the ancient Greeks, played a significant role in shaping their culture and society. The religion was polytheistic, meaning that the Greeks worshipped multiple gods and goddesses. These deities were believed to have control over various aspects of life, such as love, war, wisdom, and the natural world. The Greeks built temples and shrines to honor these gods, and they performed rituals and sacrifices to gain their favor. One of the most important gods in Greek religion was Zeus, the king of the gods and the ruler of Mount Olympus. Zeus was believed to control the weather and was often depicted throwing thunderbolts from the sky. Another important deity was Athena, the goddess of wisdom and warfare. Athena was highly revered by the Greeks, and they built the Parthenon in Athens as a temple in her honor. Other major gods included Poseidon, the god of the sea, and Apollo, the god of the sun and music. In addition to the major gods, the Greeks also worshipped a number of minor deities, such as nymphs, satyrs, and other nature spirits. These beings were believed to inhabit the natural world and could either help or hinder humans, depending on their mood. The Greeks also believed in the concept of fate, which was controlled by the three Fates, who determined the destiny of every individual. Overall, Greek religion was a complex and intricate belief system that influenced every aspect of ancient Greek life. The gods and goddesses were seen as powerful beings who could intervene in the lives of humans, and the Greeks sought to gain their favor through rituals and sacrifices. The religion also provided a sense of community and identity for the ancient Greeks, as they shared a common set of beliefs and practices. In conclusion, Greek religion was a central part of ancient Greek culture and society, shaping their worldview and influencing their daily lives....

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