Variation in the Structure and Role of Religious Institutions

2021 ◽  
pp. 000-000
Alexander J. Martín ◽  
R. Felipe Sol
1998 ◽  
pp. 124-127
V. Tolkachenko

One of the most important reasons for such a clearly distressed state of society was the decline of religion as a social force, the external manifestation of which is the weakening of religious institutions. "Religion," Baha'u'llah writes, "is the greatest of all means of establishing order in the world to the universal satisfaction of those who live in it." The weakening of the foundations of religion strengthened the ranks of ignoramuses, gave them impudence and arrogance. "I truly say that everything that belittles the supreme role of religion opens way for the revelry of maliciousness, inevitably leading to anarchy. " In another Tablet, He says: "Religion is a radiant light and an impregnable fortress that ensures the safety and well-being of the peoples of the world, for God-fearing induces man to adhere to the good and to reject all evil." Blink the light of religion, and chaos and distemper will set in, the radiance of justice, justice, tranquility and peace. "

2021 ◽  
pp. 103237322110323
Tonya K Flesher ◽  
Dale L Flesher

The availability of the accounting and other records of a religious communal society (the Harmony Society) provides for a study that adds to the literature on accounting in religious organizations, a need highlighted in Carmona and Ezzamel’s article in Accounting History that discusses: (1) the unique spiritual dimension of religious institutions and its impact on accounting, and (2) the ‘sacred/profane divide’ (p. 122). The Harmonists’ communal beliefs were derived from Biblical interpretations and were necessitated by the need for shared labor and resources. Harmonists’ accounting records were sophisticated but did not account for labor costs provided by members. The interplay of these beliefs and the greed of the leaders impacted the group’s accounting system and created a spiritual/profane divide. The study explores the interplay between the role of accounting and the community’s beliefs and goals.

1989 ◽  
Vol 45 (3) ◽  
pp. 363-381
Arthur R. Liebscher

To the dismay of today's social progressives, the Argentine Catholic church addresses the moral situation of its people but also shies away from specific political positions or other hint of secular involvement. At the beginning of the twentieth century, the church set out to secure its place in national leadership by strengthening religious institutions and withdrawing clergy from politics. The church struggled to overcome a heritage of organizational weakness in order to promote evangelization, that is, to extend its spiritual influence within Argentina. The bishop of the central city of Córdoba, Franciscan Friar Zenón Bustos y Ferreyra (1905-1925), reinforced pastoral care, catechesis, and education. After 1912, as politics became more heated, Bustos insisted that priests abstain from partisan activities and dedicate themselves to ministry. The church casts itself in the role of national guardian, not of the government, but of the faith and morals of the people.

S. P. Dontsev ◽  
S. I. Boyko

The article attempts to analyse the role of the religious factor in the formation and implementation of Politics of memory in modern Russia and Belarus. The urgency of work is caused by the increasing role of the religious factor in the politics of memory of the two States in the first decade of XXI century the research Objective — identify and similarities in the manifestations of the religious factor in the politics of memory of Russia and Belarus. For this purpose, we identified the subjects and mechanisms of interaction of state and religious institutions in the formation and implementation of memory policy. We showed that in Russia, religious organisations have a greater subjectivity in the politics of memory and can form a complementary discourse of memory and expand it at the expense of their system of interpretation of the past. As concerns the religious factor of the processes of political socialisation in the context of the policy of memory we revealed in the interaction of religious organisations of the two countries with the systems of public education and the armed forces. We concluded the similarity of the strategies of this interaction in Russia and Belarus. We showed that in both states, the selective interaction with religious organisations is carried out according to the criterion of their tradition. We also concluded that religious organisations do not form adversarial, but complementary channels of socialisation in the implementation of the state policy of memory. The process of creating a symbolic space and the possibility of participation of religious organisations, especially the Russian Orthodox Church, which is a key actor here, is also analysed. We also studied the religious factor of memory policy in the context of integration of Russia and Belarus. We concluded that the attempts to use it building the value basis of integration on the concepts of the collective historical past have not yet been successful, but such an opportunity remains.

2018 ◽  
Vol 8 (2) ◽  
pp. 259-274
Ichsan Habibi

Positive contributions and trends in the tourism sector on Bangka Island, especially in the Matras Tourism Village, need to receive appreciation and support from all stakeholders through the management of environmentally friendly and sustainable tourist objects / attractions. To realize this mission, it is necessary to do ecological propaganda (religious values ​​originating from the Qur'an and Hadith) that are in accordance with the sociocultural characteristics of society. This issue is the subject of discussion in this study, especially regarding the values ​​of ecological preaching implemented in the development program of the Mattress Tourism Village. For this reason, a descriptive-qualitative study was conducted by collecting purposive-snowball data from the sample. Furthermore, the collected data was analyzed descriptively-qualitatively so that the values ​​of ecological preaching that had been implemented were identified and the form and process of implementation by the Matras Tourism Village community. The findings show that there are five types of ecological preaching values ​​that have been implemented, namely al-Is (justice), al-Tawazun (balance), al-Intifa 'wa laa al-Fasad (taking benefits without damage), ar-Riayah wa laa al -Israf (nurturing without exaggeration), and al-Tahdits wa al-Istikhlaf (renewal). Unfortunately, the value of al-Tahdits wa al-Istikhlaf is still not optimal due to the quality of science and technology. However, the local community has become more aware and intelligent about the importance of ecological preaching values ​​in the development of Mattress Tourism Village. In the future, besides needing to intensify and harmonize the role of ulama and Umara, it must also be carried out to increase the capacity of religious institutions, knowledge and appropriate technology for program implementers, and to involve community participation in planning, implementing and evaluating the Matras Tourism Village development program.

2021 ◽  
Vol 9 (07) ◽  
pp. 55-61
Jyoti Agrawal ◽  
Prerana Sikarwar ◽  
Bhavana Shakyawar ◽  
Prabina Yadav ◽  

India is a country of faith and has followers of various religions. Religion has always served the mankind and played a significant role of ointment for the soul and has demonstrated to be positively associated with better emotional health. Along with all other aspects of life, the COVID-19 pandemic has affected faith, religion and spirituality in different ways. Due to fast spread of virus, numerous restrictions on religious activities have been implemented. The same has impacted religion in various ways, including the cancellation of the worship services of various faiths, as well as the cancellation of pilgrimages, ceremonies and festivals etc. In this brief review, we have studied the relief works and role of religious institutions, congregations, and individuals in this pandemic. Present study also studied the strategically and innovative approaches for revealing ongoing changes to religion, along with the changes in people mindset towards ways of worship, God, religion, humanity and physical gathering etc. The outcomes of this study revealed that pandemic made most people shocked and physical gathering in worship places is restricted. Presently, all over the world, worship is offering through online /livestream, by churches, synagogues, mosques, gurudwara, and temples on virtual platform. In this period, a great collaboration was seen among government, non-governmental organizations, wealthy persons, and common public in relief work. Though, this pandemic has put drastic loss in term of life, health, economy etc but optimistic are seeing grace of God here too.

Kurt Schlichting

This chapter traces the history of migration to the United States starting in the 1500s, and discusses the role of religious institutions, including Jesuit colleges starting in the early 1800s, in providing for the needs of recent immigrants. Throughout American history, immigrants have arrived in “waves,” leaving their homelands and undertaking the arduous journey to the promised land. In the eighteenth and nineteenth centuries the journey involved a long voyage across the oceans in frail wooden ships, navigated by the sun and stars. Today the voyage may be by foot through the Americas or on a crowded jet airplane, but the challenge remains: to venture and then adjust to a new life in a new world. At Jesuit campuses, the undocumented immigrants follow in the footsteps of generations of immigrants and their children from various European countries. These new immigrants believe that a Jesuit education is the key to achieving their American dream and the dreams of their parents.

2019 ◽  
pp. 140-162
Tim Clydesdale ◽  
Kathleen Garces-Foley

Relying on in-depth interviews and the National Study of American Twentysomethings, this chapter describes the heterogeneous young adults who are religious unaffiliated. Known in the popular press as the Nones, most of these young adults were raised in a Christian religious tradition, which they now reject, but that does not mean they have no interest in religion. Some are anti-religious and many are disinterested, but others hold traditional beliefs in a personal God and in an afterlife while rejecting religious institutions. Still others create an eclectic spirituality that draws from many religious traditions. The chapter provides estimated proportions of Nones who are philosophical secularists, indifferent secularists, spiritual eclectics, and unaffiliated believers. This chapter examines the role of context in the fluid religious, spiritual, and secular identities of twentysomething Nones and reports on the values, behaviors, and confidence in social institutions of this growing population.

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