Differences in Religious Attitudes and Experience Between Russians and Americans

2001 ◽  
Author(s):  
Nathan Andrew Turner
Keyword(s):  
2010 ◽  
Vol 39 (4) ◽  
Author(s):  
Juan Herrero-Brasas

An important factor in the social rejection and marginalization of queer people is misplaced empathy. When it comes to sexual identity, putting oneself in someone else's shoes, if bringing into those shoes a radically non-queer emotional experience, will only lead to further lack of understanding and misconceptions. The religious studies classroom provides a privileged setting for exposing that wrong kind of empathy and help the students reflect about the ways in which negative religious attitudes to queerness may be tainted with it.


Author(s):  
Isabel Rivers

This chapter analyses the editions, abridgements, and recommendations of texts by seventeenth-century nonconformists that were made by eighteenth-century dissenters, Methodists, and Church of England evangelicals. The nonconformist writers they chose include Joseph Alleine, Richard Baxter, John Flavel, John Owen, and John Bunyan. The editors and recommenders include Philip Doddridge, John Wesley, Edward Williams, Benjamin Fawcett, George Burder, John Newton, William Mason, and Thomas Scott. Detailed accounts are provided of the large number of Baxter’s works that were edited, notably A Call to the Unconverted and The Saints Everlasting Rest, and a case study is devoted to the many annotated editions of Bunyan’s Pilgrim’s Progress and the ways in which they were used. The editors took into account length, intelligibility, religious attitudes, and cost, and sometimes criticized their rivals’ versions on theological grounds.


1982 ◽  
Vol 18 ◽  
pp. 309-317 ◽  
Author(s):  
Anthony Fletcher

Their sense of national identity is not something that men have been in the habit of directly recording. Its strength or weakness, in relation to commitment to international causes or to localist sentiment, can often only be inferred by examining political and religious attitudes and personal behaviour. So far as the early modern period is concerned, the subject is hazardous because groups and individuals must have varied enormously in the extent to which national identity meant something to them or influenced their lives. The temptation to generalise must be resisted. It is all too easy to suppose that national identity became well established in England in the Tudor century, when a national culture, based on widespread literacy among gentry, yeomen and townsmen, flowered as it had never done before, when the bible was first generally available in English, when John Foxe produced his celebrated Acts and Monuments, better known as the Book of Martyrs. Recent work reassessing the significance of Foxe’s account of the English reformation and other Elizabethan polemical writings provdes a convenient starting point for this brief investigation of some of the connections between religious zeal and national consciousness between 1558 and 1642.


1966 ◽  
Vol 8 (1) ◽  
pp. 50
Author(s):  
Peter J. Henriot
Keyword(s):  

1961 ◽  
Vol 8 (1) ◽  
pp. 49-60 ◽  
Author(s):  
P. Fermoso

Behind the sociological studies, it is very important in religious sociology to analyse more deeply the content, the variety and the evolution of the religious attitudes. Father P. Fermoso gives us here a survey of the methods and the results he obtained in that matter, with a sample of young men (men and women) through different cultural centers of Colombia.


Res Publica ◽  
1989 ◽  
Vol 31 (1) ◽  
pp. 75-94
Author(s):  
Hans De Witte

Our review of the literature shows that only a minority of youngsters shifts to a more extreme (leftist or rightist) political position because of their experience with unemployment. Unemployment deepens the political apathy of the majority of the youngsters. Unemployment isolates youngsters, so they cannot develop any involvement in polities. The"learned-helplessness" experience of unemployment also contributes to their political apathy.In 1985, 536 employed and 220 unemployed were surveyed on their political, socio-economical and religious attitudes, and their voting behaviour. Because the majority of the respondents were militants of the Christian Labour Movement, we expected the unemployed to shift to the left, rather than to become politically apathetic. The results confirm this hypothesis : the unemployed described themselves as "center left", were more radical on socio-economical issues and favored a more leftist vote that the employed. Surprisingly, the unemployed were also more sceptical about religion and more permissive in sexual ethics.


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