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Disestablishment

Disestablishment

A state religion (also called an established church or state church) is a religious body or creed officially endorsed by the state. The term state church is associated with Christianity, and is sometimes used to denote a specific national branch of Christianity. Closely related to state churches are what sociologists call ecclesiae, though the two are slightly different. State religions are examples of the official or government-sanctioned establishment of religion, as distinct from theocracy.

Types of state churches

The degree and nature of state backing for denomination or creed designated as a state religion can vary. It can range from mere endorsement and financial support, with freedom for other faiths to practice, to prohibiting any competing religious body from operating and persecuting the followers of other sects. In Europe, competition between Catholic and Protestant denominations for state sponsorship in the 16th century evolved the principle cuius regio eius religio ("states follow the religion of the ruler") embodied in the text of the treaty that marked the Peace of Augsburg, 1555. In some cases, a state may have a set of state-sponsored religious denominations that it funds; such is the case in Alsace-Moselle in France, following the pattern in Germany. In some communist states, notably the People's Republic of China, the state sponsors religious organizations, and activities outside those state-sponsored religious organizations are met with various degrees of official disapproval. In these cases, state religions are widely seen as efforts by the state to prevent alternate sources of authority.

Sociology of state churches

Sociologists refer to mainstream non-state religions as denominations. State religions tend to admit a larger variety of opinion within them than denominations. Denominations encountering major differences of opinion within themselves are likely to split; this option is not open for most state churches, so they tend to try to integrate differing opinions within themselves. An exception to this is the Church of Scotland which has split several times in the past for doctrinal reasons. Its largest offshoots were the Free Church of Scotland and the United Free Church of Scotland. These offshoots lost the established status of their parent, but since 1929 the reunited Church of Scotland has considered itself to be a "national church" rather than an established church, as it is entirely independent of state control in matters spirtitual. Increasingly, sociologists of religion are using the concept of monopolies in economics as an analogy for state churches. State religions typically exist in countries or jurisdictions where they the majority of residents are considered adherents; however much of this support is little more than nominal, with many members of the church rarely attending it. But the population's allegiance towards the state religion is often strong enough to prevent them from joining competing religious groups. Sociologists put this forward as an explanation for the religious differences between the United States and Europe: many sociologists theorise that the continuing vitality of religion in American life, compared to many European countries, is due to the lack of a state church at all during much of American history. A denomination's status as official religion does not universally imply that the jurisdiction prohibits the existence or operation of other sects or religious bodies. It all depends upon the government and the level of tolerance the citizens of that country have for each other. Some countries with official religions have laws that guarantee the freedom of worship, full liberty of conscience, and places of worship for all citizens and implement those laws in society better than countries that do not have an official or established state religion.

Disestablishment

See also secular state. Disestablishment is the process of divesting a church of its status as an organ of the state. In Britain there was a campaign by Liberals, dissenters and nonconformists to disestablish the Church of England in the late 19th century; it failed in England, but demands for the measure persist to this day. The Church of Ireland was disestablished in 1869 and the Church of England was disestablished in Wales in 1920, becoming the Church in Wales. Those who wish to continue with an established church take a position of antidisestablishmentarianism. The First Amendment to the US Constitution explicitly bans the federal government from setting up a state church. This did not, when ratified, prevent state governments from establishing a church, and Connecticut continued to do so until she replaced her colonial Charter with the Connecticut Constitution of 1818. The Fourteenth Amendment forbids the states to violate the rights of citizens of the United States, those rights defended by the Constitution against the Federal Government; and thus prohibits state establishments also. The exact boundaries of this prohibition are still disputed and are a frequent source of cases before the US Supreme Court, especially as the court must reconcile the establishment clause of the First Amendment with the clause that prohibits restraints on the free exercise of religion. All present State Constitutions also include a clause parallel to the First Amendment.

Christian countries

The following states recognize some form of Christianity as their official religion (by denomination):

Roman Catholic

Jurisdictions which recognize Catholicism as their official religion:
- Andorra
- Argentina
- Bolivia
- Costa Rica
- El Salvador
- Liechtenstein
- Malta
- Monaco
- Paraguay
- Peru
- Some cantons of Switzerland
- Vatican City

Eastern Orthodox

Jusrisdictions which recognize one of the Eastern Orthodox Churches as their official religion:
- Cyprus
- Finland (along with the Evangelical Lutheran Church of Finland)
- Greece The Russian Federation recognizes the Russian Orthodox Church, the main sub-branch of the greater Eastern Orthodox Church, as well as Buddhism, Judaism, and Islam as all "official" and "indigenous" to Russian soil.

Oriental Orthodox

Jurisdictions which recognize one of the Oriental Orthodox Churches as their official religion:
- Armenia

Lutheran

Jurisdictions which recognize a Lutheran church as their official religion:
- Denmark
- Iceland
- Norway
- Finland (along with the Finnish Orthodox Church) Until 2000, Sweden had the localized Lutheran Church as a state church. The Church of Sweden has now been relegated to the status of a national church.

Anglican

Jurisdictions which recognise an Anglican church as their state religion:
- England (as part of the greater United Kingdom) - Church of England

Reformed

Jurisdictions which recognize a Reformed church as their official religion:
- Some cantons of Switzerland The Church of Scotland, which is Presbyterian, is the national church in that country. Priot to 1929, it was also the established church.

Islamic states

Countries which recognize Islam as their official religion:
- Afghanistan
- Algeria
- Azerbaijan
- Bahrain
- Bangladesh
- Brunei
- Comoros
- Egypt - recognises Islamic Shari'a as the main source of legislation however makes no mention of Islam as the state religion.
- Iran
- Iraq
- Jordan
- Kuwait
- Libya
- Malaysia
- Maldives
- Mauritania
- Morocco
- Oman
- Pakistan
- Qatar
- Saudi Arabia
- Somalia
- Tunisia
- United Arab Emirates
- Yemen States which recognize specifically Sunni Islam as their official religion:
- Algeria
- Saudi Arabia (as state-sanctioned religion)
- Somalia States which recognize specifically Shia Islam as their official religion:
- Azerbaijan
- Iran (as state-sanctioned religion) The Republic of Lebanon specifies both Sunni Islam and Shia Islam, along with the syncretist marginal Islam, known as the Druze religion, as all official religions.

Buddhist states

Countries which recognize Buddhism as their official religion:
- Bhutan (Lamaistic Buddhism as state-sanctioned religion)
- Cambodia (Theravada Buddhism)
- Myanmar, or formerly Burma (Theravada Buddhism, as the only legal, state-sanctioned religion)
- Thailand (Theravada Buddhism)
- Tibet (government-in-exile) (Tibetan Buddhism)

Hindu states

Country which recognizes Hinduism as their official religion:
- Nepal

Jewish states

- Israel Note: Officially, Israel has no state religion or established church. A few personal status laws, in particular regarding marriage and divorce, are governed by state-recognized Jewish, Muslim, Christian, and Druze authorities. As the Jewish state, however, its de facto state religion is Judaism.

Secular states

Secular states do not profess any state religion and attempt to treat all religions equally. Countries which are officially secular:
- Australia
- France
- India
- Japan
- Turkey
- United States of America

Established churches and former state churches in Europe

Note 1: In 1967, the Albanian government made atheism the "state religion". This designation remained in effect until 1991.
Note 2: Finland's State Church was the Church of Sweden until 1809. As an autonomous Grand Duchy under Russia 1809-1917, Finland retained the Lutheran State Church system, and a national church separate from Sweden was established. Since the independence in 1917, both the Evangelical Lutheran Church of Finland and the Finnish Orthodox Church have got a constitutionally established special status.

Former state churches in British North America

Note 1: In several colonies, the establishment ceased to exist in practice at the Revolution, about 1776; this is the date of legal abolition. Note 2: Replaced by a system which required every man to belong to a church, and permitted each church to tax its members. This was not, in theory, an establishment; but was sufficiently oppressive in practice, to be abolished in 1833.

Religion

)]] Religion (see etymology below) —sometimes used interchangeably with faith or belief system—is commonly defined as belief concerning the supernatural, sacred, or divine; and the moral codes, practices, values, institutions and rituals associated with such belief. In its broadest sense some have defined it as the sum total of answers given to explain humankind's relationship with the universe. In the course of the development of religion, it has taken many forms in various cultures and individuals. Occasionally, the word "religion" is used to designate what should be more properly described as "organized religion" – that is, an organization of people supporting the exercise of some religion, often taking the form of a legal entity (see religion-supporting organization). There are many different religions in the world today.

Etymology

religion-supporting organization] The origins of the word "religion" have been debated for centuries. Some explanations for the origin of the word are:
- re-reading--from Latin re (again) + legio (read), referring to the repetition of scripture.
- treating carefully--from Latin relegere (Cicero's interpretation)
- re-connection to the divine--from Latin re (again) + ligare (to connect, as in English ligament). This interpretation is favoured by modern scholars such as Tom Harpur, but probably originated with St. Augustine.
- to bind or return to bondage--an alternate interpretation of the "reconnection" etymology, possibly also originating with Augustine but emphasising a sense of servitude to God. However, the bondage interpretation, while popular with critics of religion, is often considered imprecise and possibly offensive in many modern religious contexts.
- concerning a gathering--from Latin ablative res (with regard to) + legere (to gather). More emphatically, religion concerns an organization. What is clear about the word "religion" is that the religious connotations (in the sense of gods, morality, afterlife, etc.) were not a part of the term's Latin precursors.

Religion and science

According to the religious, knowledge can be gained from a religious leader, a sacred text, or personal revelation. It is not limited in scope and can try to answer any question. Some religious people maintain that knowledge obtained in this way is absolute and infallible (religious cosmology). Religious knowledge tends to vary from religion to religion, from sect to sect, and from individual to individual. In contrast, the scientific method gains knowledge by interaction with the world, and can only answer cosmological questions about the physical universe. It tries to give theories of the world which best fit the observed evidence. All scientific knowledge is tentative, and subject to later improvement or revision in the face of better evidence. It should be noted that science can not only describe the world physically, but can also state facts that aren't physical, e.g. facts of economics, linguistics or much of psychology. Many early scientists held strong religious beliefs (see Scientists of Faith) and strove to reconcile science and religion. Isaac Newton, for example, believed that gravity caused the planets to revolve about the sun, but credited God with the design. In the concluding General Scholium to the Principia Mathematica he wrote "This most beautiful System of the Sun, Planets and Comets, could only proceed from the counsel and dominion of an intelligent and powerful being." Nevertheless, conflict arose between religious organisations and individuals who propogated scientific theories which they deemed unaccaptable. The Roman Catholic Church, for example, has reserved to itself the right to decide which scientific discoveries are acceptable and which are unacceptable. Giordano Bruno was burned at the stake for unacceptable scientific theories, while Galileo was tried and forced to recant the theory that the earth goes around the sun. The modern Roman Catholic Church accepts most current scientific theories, but still reserves the right to make the final judgment. Here are a few of the areas in which some scientists and the organized Church have come into conflict from time to time.
- Does the earth move around the sun or does the sun move around the earth?
- Is the earth a few thousand years old or more than a billion years old?
- Was there a flood that covered all the earth?
- Did the various species evolve or were they individually created by God? (see Evolution)
- Did the universe have a beginning or is it infinite?
- Is the speed of light constant and is Einstein's Theory of Relativity correct?
- Does radioactive decay occur at a predictable rate? (see Age of the Earth)

Philosophy and metaphysics

In between the doctrines of religion and science, stands the philosophical perspective of metaphysical cosmology. This ancient field of study seeks to draw logical conclusions about the nature of the universe, humanity, and god. One important philosophical tool that attempts to resolve the conflict between religion and science is Occam's razor, which was originally developed by William of Occam to support religion but is now often used in the philosophy of science to support science. Occam's razor cuts both ways. One should also take note of the related philosophic field of epistemology which questions the very nature of how we come to understand and accept that a belief is true or false, such as belief in Darwinian evolution as compared to Christian young earth creationism and vice versa. young earth creationism]

Esotericism and mysticism

:young earth creationism] Mysticism, in contrast with philosophy and metaphysics, denies that logic is the most important method of gaining enlightenment. Rather physical disciplines such as yoga, starvation, self-strangulation, or whirling (in the case of the Sufi dervishes) or the use of drugs such as LSD, lead to higher states of consciousness that logic can never hope to grasp. Mysticism ("to conceal") is the pursuit of communion with, or conscious awareness of ultimate reality, the divine, spiritual truth, or God through direct, personal experience (intuition or insight) rather than rational thought. Mystics believe in the existence of realities beyond perceptual or intellectual apprehension that are central to being and directly accessible through personal experience. They believe that such experience is a genuine and important source of knowledge. Esotericism claims to be more sophisticated than religion, to rely on intellectual understanding rather than faith, and to improve on philosophy in its emphasis on techniques of psycho-spiritual transformation (esoteric cosmology). Esotericism refers to "hidden" knowledge available only to the advanced, privileged, or initiated, as opposed to exoteric knowledge, which is public. It applies especially to spiritual practices. The mystery religions of ancient Greece and the modern religion of Scientology are examples of Esotericism. Esotericism

Spirituality

Members of an organized religion may not see any significant difference between religion and spirituality. Or they may see a distinction between the mundane, earthly aspects of their religion and its spiritual dimension. Some individuals draw a strong distinction between religion and spirituality. They may see spirituality as a belief in ideas of religious significance (such as God, the Soul, or Heaven), but not feel bound to the bureaucratic structure and creeds of a particular organized religion. They choose the term spirituality rather than religion to describe their form of belief, perhaps reflecting a disillusionment with organized religion (see Religion in modernity), and a movement towards a more "modern" — more tolerant, and more intuitive — form of religion. These individuals may reject organized religion because of historical acts by religious organizations, such as Islamic terrorism or the Spanish Inquisition. Mahatma Gandhi who was born a Hindu wrote the following about religion in his autobiography The Story of My Experiments with Truth :"Thus if I could not accept Christianity either as a perfect, or the greatest religion, neither was I then convinced of Hinduism being such. Hindu defects were pressingly visible to me. If untouchability could be a part of Hinduism, it could but be a rotten part or an excrescence. I could not understand the raison d'etre of a multitude of sects and castes. What was the meaning of saying that the Vedas were the inspired Word of God? If they were inspired, why not also the Bible and the Koran? As Christian friends were endeavouring to convert me, so were Muslim friends. Abdullah Sheth had kept on inducing me to study Islam, and of course he had always something to say regarding its beauty." He then went on to say: :"As soon as we lose the moral basis, we cease to be religious. There is no such thing as religion over-riding morality. Man, for instance, cannot be untruthful, cruel or incontinent and claim to have God on his side." He also said the following about Hinduism: :"Hinduism as I know it entirely satisfies my soul, fills my whole being ... When doubts haunt me, when disappointments stare me in the face, and when I see not one ray of light on the horizon, I turn to the Bhagavad Gita, and find a verse to comfort me; and I immediately begin to smile in the midst of overwhelming sorrow. My life has been full of tragedies and if they have not left any visible and indelible effect on me, I owe it to the teachings of the Bhagavad Gita." Later in his life when he was asked whether he was a Hindu, he replied: :"Yes I am. I am also a Christian, a Muslim, a Buddhist and a Jew."

Myth

Hindu, Israel]] The word "myth" has two main meanings, according to the Merriam-Webster Online Dictionary: # a usually traditional story of ostensibly historical events that serves to unfold part of the world view of a people or explain a practice, belief, or natural phenomenon # a person or thing having only an imaginary or unverifiable existence Ancient polytheistic religions, such as those of Greece, Rome, and Scandinavia, are categorized under the heading of mythology. Religions of pre-industrial peoples, or cultures in development, are similarly called myths in the anthropology of religion. Mythology can be a term used pejoratively by both religious and non-religious people. But by defining another person's religious stories and beliefs as mythology, one implies that they are less real than one's own religious stories and beliefs. The term "myth" in sociology, however, has a non-pejorative meaning. There "myth" is defined as stories that are important for the group and not necessarily untrue. Examples include the death and resurrection of Jesus, which, to Christians, explains the means by which they are freed from sin, as well as being ostensibly a historical event.

Approaches to the study of individual religions

Methods of studying religion subjectively (in relation to one's own beliefs)

These include efforts to determine the meaning and application of "sacred" texts and beliefs in the context of the student's personal worldview. This generally takes one of three forms:
- one's own — efforts by believers to ascertain the meaning of their own sacred text or other traditions, and to conform their thoughts and actions to the principles enunciated in those traditions. For most believers, this involves a lifetime process of study, analysis, and practice. Some faiths, such as Hasidic Judaism, emphasize adherence to a set of rules and rituals. Other faiths, such as Christianity, emphasize the internalization and application of a set of abstract principles, such as Love, Justice, or Faith. Some believers interpret their scriptures literally, and apply the text exactly as it is written. Other believers try to interpret scripture and other tradition through its context, to derive abstract principles which they may apply more directly to their lives and contexts. Jesus
- another's compared to one's own — efforts by believers of one belief system attempt to describe a different belief system in terms of their own beliefs. One example of this method is in David Strauss's 1835 The Life of Jesus. Strauss's theological approach strikes from the Biblical text the descriptions of angels and miracles which, due to his presupposition that supernatural events do not occur, he does not believe could have occurred. He then concludes that the stories must have been inserted by a "supernaturalist" merely trying to make an important story more convincing. In this course of his argument, Strauss argues that the supernaturalist who inserted the angels into the story of the birth of Christ borrowed the heathen doctrine of angels from the Babylonians who had held the Jews in captivity. That is, the New Testament's fabulous role for angels "is evidently a product of the influence of the Zend religion of the Persians on the Jewish mind." Due to his presumption that supernatural events do not occur, he dismisses the possibility that both cultures came to believe in angels independently, as a result of their own experiences and context.
- another's as defined by itself — efforts by believers of one belief system to understand the heart and meaning of another faith on its own terms. This very challenging approach to understanding religion presumes that each religion is a self-consistent system whereby a set of beliefs and actions depend upon each other for coherence, and can only be understood in relation to each other. This method requires the student to investigate the philosophical, emotional, religious, and social presuppositions that adherents of another religion develop and apply in their religious life, before applying their own biases, and evaluating the other faith. For instance, an individual who personally does not believe in miracles may attempt to understand why adherents of another religion believe in miracles, and then attempt to understand how the individual's belief in miracles affects their daily life. While the individual may still himself not believe in miracles, he may begin to develop an understanding of why people of other faiths choose to believe in them.

Methods of studying religion objectively (in a scientific and religiously neutral fashion)

There are a variety of methods employed to study religion which seek to be religiously neutral. One's interpretation of these methods depends on one's approach to the relationship between religion and science, as discussed above.
- Epistemological and ontological approaches to religion deal with the very nature of how one comes to accept any belief or assumption as true on its own terms and questions such matters of the nature of reality and existence of the universe and humanity. Such an approach may begin from philosophic first principles of epistemology and philosophic logic such as the law of non-contradiction, the law of excluded middle and others. This is perhaps one of the strongest approaches as one's assumptions here will underline one's assumptions and subsequent approaches to analysis of all of the history, people, sciences (or pseudosciences), humanities and social sciences, texts, ideologies, literatures, emotions and experiences associated with religions.
- Historical, archeological, and literary approaches to religion include attempts to discover the sacred writings at the "dawn of humanity." For example, Max Müller in 1879 launched a project to translate the earliest sacred texts of Hinduism into English in the Sacred Books of the East. Müller's intent was to translate for the first time the "bright" as well as the "dark sides" of non-Christian religions into English. [http://www.sacred-texts.com/hin/sbe01/sbe01002.htm]
- Anthropological approaches include attempts to lay out the principles of native tribes that have had little contact with modern technology as in John Lubbock's The Origin of Civilization and the Primitive Condition of Man. [http://darwin.lib.cam.ac.uk/perl/nav?pclass=calent&pkey=7286] :The term "religion" is problematic for anthropologists, and their approaches to the subject are quite varied. Some take the view that religion, particularly in less technically complex cultures, is a form of proto-science--a primitive attempt to explain and predict phenomena in the natural world, similar to modern science but less advanced. :However, most modern anthropologists reject this view as antiquated, ethnically and intellectually chauvinistic, and unsupported by cross-cultural evidence. Science has very specific methods and aims, while the term "religion" encompasses a huge spectrum of practices, goals, and social functions. In addition to explaining the world (natural or otherwise), religions may also provide mechanisms for maintaining social and psychological well-being, and the foundations of moral/ethical, economic, and political reasoning. :While many early anthropologists attempted to catalogue and universalize these functions and their origins, modern researchers have tended to back away from such speculation, preferring a more holistic approach: The object of study is the meaning of religious traditions and practices for the practitioners themselves--religion in context--rather than formalized theories about religion in general.
- Sociological approaches include attempts to explain the development of the ideas of morality and law, as in for example, Auguste Comte's Cours de philosophie positive hypothesizing in 1842 that people go through stages of evolution 1) obeying supernatural beings, then 2) manipulating abstract unseen forces, and finally 3) exploring more or less scientifically the social laws and practical governmental structures that work in practice. Within a sociological approach, religion is but the earliest primitive stage of discovering what is morally right and wrong in a civilized society. It is the duty of intelligent men and women everywhere to take responsibility for shaping the society without appealing to a non-existent Divinity to discover empirically what moral concepts actually work in practice, and in the process, the shapers of society must take into account that there is no Divine authority to adjudicate between what are only the opinions of men and women. Comte wrote, in translation, "It can not be necessary to prove to anybody who reads this work that Ideas govern the world, or throw it into chaos; in other words, that all social mechanism rests upon Opinions. The great political and moral crisis that societies are now undergoing is shown by a rigid analysis to arise out of intellectual anarchy." The intellectual anarchy includes the warring oppositions among the world's religions. [http://www.forum-global.de/soc/bibliot/comte/comtepositivephilosophy.htm]
- Psychological approaches. The Psychology of religion involves the gathering and classification of data (usually wide ranging) and the building of the explanations of the psychological processes underlying the religious experiences and beliefs. It includes a wide variety of researches (psychoanalytical and others) : Sigmund Freud (Oedipus Complex, Illusion), Carl Jung (Universal archetypes), Erich Fromm (Desire, Need for stable frame), William James (Personal religious experience, Pragmatism), Alfred Adler (Feeling of inferiority, Perfection), Ludwig Feuerbach (Imagination, Wishes, Fear of Death), Gordon Alport (Mature religion and Immature religion), Erik Erikson (Influence on personality development), Rudolf Otto (Non-rational experience), James Leuba (Mystical experiences and drugs).
- Philosophical approaches include attempts to derive rational classifications of the views of the world that religions preach as in Immanuel Kant's 1788 Critique of Practical Reason. Within a philosophical approach, the reason for a religious belief should be more important than the emotional attachment to the belief. [http://www.gutenberg.net/dirs/etext04/ikcpr10.txt] And in attempting to provide a reasonable basis for morality, Kant proposed the categorical imperative: "Act only on that maxim through which you can at the same time will that it should become a universal law." [http://www.gutenberg.net/dirs/etext04/ikfpm10.txt]
- Neuroscientific approaches seek to explore the apparent similarities among religious views dominant in diverse cultures that have had little or no contact, why religion is found in almost every human group, and why humans accept counterintuitive statements in the name of religion. In neuroscience, work by scientists such as Ramachandran and his colleagues from the University of California, San Diego [http://serendip.brynmawr.edu/bb/neuro/neuro01/web2/Eguae.html] suggests evidence of brain circuitry in the temporal lobe associated with intense religious experiences. See also neurotheology, the scientific study of the biological basis of spiritual experience.
- Sociological approaches include the work of Rodney Stark who has looked at the social forces that have caused religions to grow and the features of religions that have been most successful. For example, Stark, who claims to be an agnostic, hypothesizes that, before Christianity became established as the state religion of Constantinople, Christianity grew rapidly because it provided a practical framework within which non-family members would provide help to other people in the community in a barter system of mutual assistance. Similarly, evolutionary psychology approaches consider the survival advantages that religion might have given to a community of hunter-gatherers, such as unifying them within a coherent social group. : Critics assert that this approach is inadequate insofar as it asserts that people subscribe to religions merely because of practical advantages.
- Cognitive psychological approaches take a completely different approach to explaining religion. Foremost among them is Pascal Boyer, whose book, Religion Explained, lays out the basics of his theory, and attempts to refute several previous and more direct explanations for the phenomenon of religion. Religion is taken in its widest sense (from holy mountains over ancestral spirits to monotheistic deities). An explanation is offered for human religious behaviour without making a presumption, to the positive or the negative, about the actual subject matter of the religious beliefs. Essentially, the reasoning goes that religion is a side effect to the normal functioning of certain subconscious intuitive mental faculties which normally apply to physics (enabling prediction of the arc a football will take only seconds after its release, for example), and social networks (to keep track of other people's identity, history, loyalty, etc.), and a variety of others. For instance, the same mechanism that serves to link, without explaining, an event (e.g. rustling of tall grass) with a cause (the possible presence of a predator) will help to form or sustain a belief that two random events are linked, or that an unexplained event is linked to supernatural causes. The reasoning would imply that there is no direct causal link between the subject matter of a belief (e.g. whether the ancestors watch over us) and the fact that there is such a belief. :Critics assert that cognitive psychological approaches are unfalsifiable and hence are unscientific speculation. For a discussion of the struggle to attain objectivity in the scientific study of religion, see Total Truth by Nancy Pearcey (ISBN 1581344589), who argues that some studies performed pursuant to these methods make claims beyond the realm of observable and verifiable phenomena, and are therefore neither scientific nor religiously neutral.

Development of religion

subconscious and Islam]] Islam, India.]] There are several models for understanding how religions develop.
- Models which view religion as untrue include:
- The "Dogma Selection Model," which holds that religions, although untrue in themselves, encode instructions or habits useful for survival, that these ideas "mutate" periodically as they are passed on, and they spread or die out in accord with their effectiveness at improving chances for survival.
- The "Opium of the Masses Model," in which "Religion in any shape or form is regarded as pernicious and deliberate falsehood, spread and encouraged by rulers and clerics in their own interests, since it is easier to control over the ignorant." -- Bertrand Russell Wisdom of the West (ISBN 0517690411)
- The "Theory of Religion Model," in which religion is viewed as arising from some psychological or moral pathology in religious leaders and believers.
- Models which view religion as progressively true include:
- The "Bahá'í Prophecy Model," which holds that God has sent a series of prophets to Earth, each of which brought teachings appropriate for his culture and context, but all originating from the same God, and therefore teachings the same essential message.
- The "Great Awakening Model," which holds that religion proceeds along a Hegelian dialectic of thesis, antithesis, synthesis, in cycles of approximately 80 years as a result of the interaction between four archetypal generations, by which old religious beliefs (the thesis) face new challenges for which they are unprepared (the antithesis) and adapt to create new and more sophisticated beliefs (the synthesis).
- The "A Study of History Model," which holds that prophets are given to extraordinary spiritual insight during periods of social decay and act as "surveyors of the course of secular civilization who report breaks in the road and breakdowns in the traffic, and plot a new spiritual course which will avoid those pitfalls."
- Models which view a particular religion as absolutely true include:
- The "Jewish Model", which holds that God relates to humanity through covenants; that he established a covenant with all humanity at the time of Noah called the Noahide Laws, and that he established a covenant with Israel through the Ten Commandments.
- The "Ayyavazhi Model", which states that, "All religions had their own truth on their own point and the one and same God himself incarnates in different parts and by destroying the evil forces, saved the people and thereby formed different scriptures. But as Kaliyan in Kali Yukam brought cruel boons, and proceed to the world, for the first the Ekam, 'the ultimate oneness' (the supreme God) came to the world as Vaikundar and so all the previous religious texts had lost their substance." By this it states that at present Vaikundar the only worshippable God and Akilattirattu Ammanai (scripture of Ayyavazhi) alone is living and all others were dead.
- The "Exclusivist Models," which hold that one particular is the "One True Religion," and all others are false, so that the development of the True Religion is tied inexorably to one prophet or holy book. All other religions are seen as either distortions of the original truth or original fabrications resulting from either human ignorance or imagination, or a more devious influence, such as false prophets or Satan himself.

Religion today

In the late 19th century and throughout most of the 20th century, the demographics of religion has changed a great deal. Some historically Christian countries, particularly those in Europe, have experienced a significant decline in Christian religion, shown by declining recruitment for priesthoods and monasteries, fast-diminishing attendance at churches, synagogues, etc. Explanations for this effect include disillusionment with ideology following the ravages of World War II, the materialistic philosophical influence of science, Marxism and Humanism, and a reaction against the exclusivist claims and religious wars waged by many religious groups. This decline is apparently in parallel with increased prosperity and social well-being. It appears increasingly common for people to engage in far-ranging explorations, with many finding spiritual satisfaction outside of organized churches. This is a demographic group whose numbers are growing and whose future impact cannot be predicted. In the United States, Latin America, and Sub-Saharan Africa, by contrast, studies show that Christianity is strong and growing stronger, and many believe those areas to have become the new "heart" of Christianity. Islam is currently the fastest growing religion, and is nearly universal in many states stretching from West Africa to Indonesia, and has grown in world influence in the West. Hinduism, Buddhism, and Shintoism remain nearly universal in the Far East, and have greatly influenced spirituality, particularly in the United States. Explanations for the growth of religion in these areas include disillusionment with the perceived failures of secular western ideologies to provide an ethical and moral framework. Believers point to perceived terrors such as Nazism, Communism, Colonialism, Secular Humanism, and Materialism, and the havoc wreaked by such movements around the world. Particularly vehement in this regard are Islamic fundamentalists, who view Western secularism as a serious threat to morality itself. They point to perceived decadence, high rates of divorce, crime, depression, and suicide as evidence of Western social decline, which they believe is caused by the abandonment of Faith by the West.

Modern reasons for adherence to religion

Typical reasons for adherence to religion include the following:
- "Experience or emotion": For many, the practice of a religion causes an emotional high that gives pleasure to them. Such emotional highs can come from the singing of traditional hymns to the trance-like states found in the practices of the Whirling Dervishes and Yoga, among others. People continue to associate with those practices that give pleasure and, in so far as it is connected with religion, join in religious organizations that provide those practices. Also, some people simply feel that their faith is true, and may not be able to explain their feelings.
- "Supernatural connection": Most religions postulate a reality which includes both the natural and the supernatural. Most adherents of religion consider this to be of critical importance, since it permits belief in unseen and otherwise potentially unknowable aspects of life, including hope of eternal life.
- "Rational analysis": For some, adherence is based on intellectual evaluation that has led them to the conclusion that the teachings of that religion most closely describe reality. Among Christians this basis for belief is often given by those influenced by C.S. Lewis and Francis Schaeffer, as well as some who teach young earth Creationism.
- "Moderation": Many religions have approaches that produce practices that place limitations on the behaviour of their adherents. This is seen by many as a positive influence, potentially protecting adherents from the destructive or even fatal excesses to which they might otherwise be susceptible. Many people from many faiths contend that their faith brings them fulfillment, peace, and joy, apart from worldly interests.
- "Authority": Most religions are authoritarian in nature, and thus provide their adherents with spiritual and moral role models, who they believe can bring highly positive influences both to adherents and society in general.
- "Moral framework": Most religions see early childhood education in religion and spirituality as essential moral and spiritual formation, whereby individuals are given a proper grounding in ethics, instilling and internalizing moral discipline.
- "Majesty and tradition": People can form positive views of religion based on the visible manifestations of religion, e.g., ceremonies which appear majestic and reassuringly constant, and ornate cloth.
- "Community and culture": Organized religions promote a sense of community. The combination of moral and cultural common ground often results in a variety of social and support networks. Some ostensibly "religious" individuals may even have a substantially secular viewpoint, but retain adherence to religious customs and viewpoints for cultural reasons, such as continuation of traditions and family unity. Judaism, for example, has a particularly strong tradition of "secular" adherents.
- "Fulfillment": Most traditional religions require sacrifice of their followers, but, in turn, the followers may gain much from their membership therein. Thus, they come away from experiences with these religions with the feeling that their needs have been filled. In fact, studies have shown that religious adherents tend to be happier and less prone to stress than non-religious people.
- "Spiritual and psychological benefits": Each religion asserts that it is a means by which its adherents may come into closer contact with God, Truth, and Spiritual Power. They all promise to free adherents from spiritual bondage, and bring them into spiritual freedom. It naturally follows that a religion which frees its adherents from deception, sin, and spiritual death will have significant mental health benefits. Abraham Maslow's research after World War II showed that Holocaust survivors tended to be those who held strong religious beliefs (not necessarily temple attendance, etc), suggesting it helped people cope in extreme circumstances. Humanistic psychology went on to investigate how religious or spiritual identity may have correlations with longer lifespan and better health. The study found that humans may particularly need religious ideas to serve various emotional needs such as the need to feel loved, the need to belong to homogeneous groups, the need for understandable explanations and the need for a guarantee of ultimate justice. Other factors may involve sense of purpose, sense of identity, sense of contact with the divine. See also Man's Search for Meaning, by Victor Frankl, detailing his experience with the importance of religion in surviving the Holocaust. Critics assert that the very fact that religion was the primary selector for research subjects may have introduced a bias, and that the fact that all subjects were holocaust survivors may also have had an effect. According to [http://www.psychiatrictimes.com/p001078.html], "more longitudinal research with better multidimensional measures will help further clarify the roles of these [religious] factors and whether they are beneficial or harmful".
- "Practical benefits": Religions may sometimes provide breadth and scale for visionary inspirations in compassion, practical charity, and moral restraint. Christianity is noted for the founding of many major universities, the creation of early hospitals, the provision of food and medical supplies to the needy, and the creation of orphanages and schools, amongst other charitable acts. Many other religions (and non-religious organisations and individuals, eg: humanistic Oxfam) have also performed equivalent or similar work.

Modern reasons for rejecting religion

Typical reasons for rejection of religion include the following:
- "Logical Contradiction": Many major world religions make the claim that they are the one true religion, and that all other religions are wrong (see Exclusivism). Logically, either one exclusive religion is right and all the others wrong, or else all exclusive religions are wrong. Since the vast majority of people believe in a religion they were taught before they were old enough to make a rational choice, it is more rational to reject all exclusive religions rather than to accept one for no better reason than an arbitrary birth.
- "Logical Irrelevancy": Many people use logic to render religion pointless, regardless of their belief in the existence of God. God, by definition, cannot fail—ergo—God is successful. Therefore we can say and do anything we want without ever being a failure, because we are a reflection of a perfect universe created by God.
- "Guilt and Fear": Many atheists, agnostics, and others see religion as a promoter of fear and conformity, causing people to adhere to it to shake the guilt and fear of either being looked down upon by others, or some form of punishment as outlined in the religious doctrines. In this way, religion can be seen as promotional of people pushing guilt onto others, or becoming fanatical (doing things they otherwise wouldn't if they were 'free' of religion), in order to shed their own guilt and fear ultimately generated by the religion itself. The "others" in this case being non-adherents to said religion. According to people who share this view, this can take forms such as: people looking down on others based on their non-adherence, to people preaching that others need something the religion can provide, all the way to global war.
- "Irrational and unbelievable creeds": Some religions postulate a reality which may be seen as stretching credulity and logic, and even some believers may have difficulty accepting particular religious assertions about nature, the supernatural and the afterlife. Some people believe the body of evidence available to humans to be insufficient to justify certain religious beliefs. They may thus disagree with religious interpretations of ethics and human purpose, and theistic views of creation. This reason has perhaps been aggravated by the protestations of some fundamentalist Christians.
- "Restrictiveness": Many religions have (or have had in the past) an approach that produces, or produced, practices that are considered by some people to be too restrictive, e.g., regulation of dress, and proscriptions on diet and activities on certain days of the week. Some feel that religion is the antithesis of prosperity, fun, enjoyment and pleasure. This causes them to reject it entirely, or to see it as only to be turned to in times of trouble.
- "Self-promotion": Some individuals place themselves in positions of power and privilege through promotion of specific religious views, e.g., the Bhagwan/Osho interlude, Reverend Moon of the Unification Church (sometimes called Moonie movement), and other controversial new religious movements pejoratively called cults. Such self-promotion has tended to reduce public confidence in many things that are called "religion." Similarly, highly publicized cases of abuse by the clergy of several religions have tended to reduce public confidence in the underlying message.
- "Promotion of ignorance": Many atheists, agnostics, and others see early childhood education in religion and spirituality as a form of brainwashing or social conditioning, essentially concurring with the Marxian view that "religion is the opiate of the masses", with addiction to it fostered when people are too young to choose.
- "Dulling of the mind against reality": Hegel, Feuerbach, and Marx developed atheist views that reality is sometimes painful, there is no God to assist people in dealing with it, and people must learn to deal with problems themselves in order to survive. Per this view, religion in modern times, while it may decrease pain in the short run by providing hope and optimism, in the long run hinders the ability of people to deal with their problems by providing false hope. Hence in 1844, in Contribution to the Critique of Hegel's 'Philosophy of Right', Marx said of religion, "It is the opiate [most likely in the traditional sense of an opium-like drug] of the masses." [http://www.marxists.org/archive/marx/works/1843/critique-hpr/intro.htm]
- "Unsuitable moral systems in mainstream religions": Some argue that simplistic absolutism taught by some religions impairs a child's moral capacity to deal with a world of complex and varied temptations in which, in reality, is different than they have been brought up to think by religion.
- "Unappealing forms of practice": People can form a negative view, based upon the manifestations of religion, e.g., ceremonies which appear boring, pointless and repetitive, arcane clothing, and exclusiveness in membership requirements.
- "Detrimental effect on government": Many atheists, agnostics, and others believe that religion, because it insists that people believe certain claims "on faith" without sufficient evidence, hinders the rational/logical thought processes necessary for effective government. For example, a leader who believes that God will intervene to save humans from environmental disasters may be less likely to attempt to reduce the risk of such disasters through human action. Also, in many countries, religious organizations have tremendous political power, and in some countries can even control government almost completely. Disillusionment with forms of theocratic government, such as practiced in Iran, can lead people to question the legitimacy of any religious beliefs used to justify non-secular government.
- "Detrimental effect on personal responsibility": Many atheists, agnostics, and others believe that many religions, because they state that God will intervene to help individuals who are in trouble, cause people to be less responsible for themselves. For example, a person who believes that God will intervene to save him if he gets into financial difficulties may conclude that it is unnecessary to be financially responsible himself. (Some believers, however, would consider this a misrepresentation of religion: they would say that God only helps people who take initiative themselves first.) This attitude can be taken to extremes: there are instances of believers refusing life-saving medical treatment (or even denying it to their children) because they believe that God will cure them. Many atheists, agnostics, and others also find the assertion that 'circumstances are overpowering because they are the will of God' to be a negation of personal responsibility.
- "Tensions between proselytizing and secularizing": Increasingly secular beliefs have been steadily on the rise in many nations. An increasing acceptance of a secular worldview, combined with efforts to prevent "religious" beliefs from influencing society and government policy, may have led to a corresponding decline in religious belief, especially of more traditional forms.
- "Cause of division and hatred": Some religions state that certain groups (particularly those that do not belong to the religion in question) are "inferior" or "sinful" and deserve contempt, persecution, and even death. For example, some Muslims believe that women are inferior to men. Some Christians share this belief. At the time of the American Civil War, many Southerners used passages from the Bible to justify slavery. The Christian religion has been used as a reason to persecute and to deny the rights of homosexuals, on the basis that God disapproves of homosexuality, and by implication homosexuals [http://www.godhatesfags.com 1]. Many people believe that those who do not share their religion will be punished for their unbelief in an afterlife. There are countless examples of people of one religion or sect using religion as an excuse to murder people with different religious beliefs. To mention just a few, there was the slaughter of the Huguenots by French Catholics in the Sixteenth Century; Hindus and Muslims killing each other when Pakistan separated from India in 1947; the persecution and killing of Shiite Muslims by Sunni Muslims in Iraq and the murder of Protestants by Catholics and vice versa in Ireland, (both of these examples in the late Twentieth Century); and the Israeli-Palestinian conflict that continues today. According to some critics of religion, these beliefs can encourage completely unnecessary conflicts and in some cases even wars. Many atheists believe that, because of this, religion is incompatible with world peace, freedom, civil rights, equality, and good government.

Approaches to relating to the beliefs of others

Adherents of particular religions deal with the differing doctrines and practices espoused by other religions in a variety ways. All strains of thought appear in different segments of all major world religions.

Exclusivism

People with exclusivist beliefs sometimes typically explain other religions as either in error, or as corruptions or counterfeits of the true faith. Examples include:
- Christian scripture states that Jesus said: "I am the way, the truth and the life. No one comes to the Father but through me." John 14:6.
- Islamic scripture states: "O you who believe, do not take certain Jews and Christians as allies; these are allies of one another. Those among you who ally themselves with these belong with them. Surely Allah does not guide the unjust people." Qur'an 5:51. and "O you who believe, do not befriend those among the recipients of previous scripture who mock and ridicule your religion, nor shall you befriend the disbelievers. You shall reverence GOD, if you are really believers." Qur'an 5:57
- Hebrew scripture states that God said to Israel through Moses: "You have seen what I did to the Egyptians, and how I bore you on eagles' wings and brought you to myself. Now, therefore, if you will obey my voice and keep my covenant, you shall be my own possession among all peoples; for all the earth is mine, and you shall be to me a kingdom of priests and a holy nation."
- Ayyavazhi scripture states: "The day at which Narayana incarnated as Vaikundar the Kali started declining; the book of perfection, Vedas and all previous scriptures lost their Substances as the Sathasivam came as Vaikundar." Akilam 12:147-150
- The Buddhist scriptures of the Dhammapada states: "The best of paths is the Eightfold Path. The best of truths are the Four Noble Truths. Non-attachment (viraga or Nirvana) is the best of states. The best of bipeds is the Seeing One. This is the only Way; there is none other for the purity of vision. Do follow this path; it is the bewilderment of Mara". Dhammapada verse 273 & 274 Exclusivist views are more completely explored in chosen people.

Inclusivism

People with inclusivist beliefs recognize some truth in all faith systems, highlighting agreements and minimizing differences, but see their own faith as in some way ultimate. Examples include:
- From Hinduism:
- A well-known Rig Vedic hymn stemming from Hinduism claims that "Truth is One, though the sages know it variously."
- Krishna, incarnation or avatar of Vishnu, the supreme God in Hinduism, said in the Gita: In whatever way men identify with Me, in the same way do I carry out their desires; men pursue My path, O Arjuna, in all ways. ([http://vedabase.net/bg/4/11 Gita: 4:11]); Gita]
- Krishna said: "Whatever deity or form a devotee worships, I make his faith steady. However, their wishes are only granted by Me." ([http://vedabase.net/bg/7/21 Gita: 7:21-22])
- Another quote in the Gita states: "O Arjuna, even those devotees who worship other lesser deities (e.g., Devas, for example) with faith, they also worship Me, but in an improper way because I am the Supreme Being. I alone am the enjoyer of all sacrificial services (Seva, Yajna) and Lord of the universe." ([http://vedabase.net/bg/9/23 Gita: 9:23])
- From Christianity:
- Jesus said, "He who is not against me is for me." Mark 9:40.
- The Apostle Peter wrote of God: "He is patient with you, not wanting anyone to perish, but everyone to come to repentance." 2 Peter 3:9 (NIV)
- From Islam:
- The Qur'an states: "Only argue with the People of the Book in the kindest way - except in the case of those of them who do wrong - saying, 'We have faith in what has been sent down to us and what was sent down to you. Our God and your God are one and we submit to Him.'" (Holy Qur'an, Surat al-'Ankabut; 29:46)
- "Among the people of the Book there are some who have faith in God and in what has been sent down to you and what was sent down to them, and who are humble before God. They do not sell God's Signs for a paltry price. Such people will have their reward with their Lord. And God is swift at reckoning." (Holy Qur'an, Surat Al 'Imran; 3:199)
- "...You will find the people most affectionate to those who have faith are those who say, 'We are Christians.' That is because some of them are priests and monks and because they are not arrogant." (Holy Qur'an, Surat al-Ma'idah; 5:82) Qur'an
- From Ayyavazhi
- In Akilam Narayana said to Vaikundar: "I am the one who as God is worshiped by all sects and races" (Akilam 9:Vinchai)
- Ayya states: "I will come in all scriptures" (Arul Nool)
- From Judaism:
- The Talmud states: "The righteous of all peoples have a place in the World-To-Come" (Tos. to Sanhedrin 13:2, Sifra to Leviticus 19:18), and affirms that the great majority of non-Jewish humanity will be saved, due to God's overwhelming mercy (BT Sanhedrin 105a).
- The Torah mentions a number of righteous gentiles, including Melchizedek who presided at offerings to God that Abraham made (Gen. 14:18), Job, a pagan Arab of the land of Uz who had a whole book of the Hebrew Bible devoted to him as a paragon of righteousness beloved of God (see the book of Job), and the Ninevites, the people given to cruelty and idolatry could be accepted by God when they repented (see the Book of Jonah).
- Rabbinic tradition asserts that the basic standard of righteousness was established in a covenant with Noah: anyone who keeps the seven commandments of this covenant is assured of salvation, no matter what their religion. This is standard Jewish teaching for the past two thousand years.
- From the Bahá'í Faith:
- Shoghi Effendi, the Guardian of the Bahá'í Faith states: "The fundamental principle enunciated by Bahá'u'lláh, the followers of His Faith firmly believe, is that religious truth is not absolute but relative, that Divine Revelation is a continuous and progressive process, that all the great religions of the world are divine in origin, that their basic principles are in complete harmony, that their aims and purposes are one and the same, that

Creed

A creed is a statement of belief—usually religious belief—or faith.The word derives from the Latin credo for I believe.

Christian creeds

Christianity, affirming that God has been begotten and manifest in the human being Jesus, has formulated a number of statements of faith that seek to put its doctrine in a nutshell. In this sense, perhaps the earliest statement of Christian faith is the slogan affirming that Jesus is Lord, which appears in St Paul's Epistle to the Romans 10:9. The meaning and importance of this slogan comes from its affirmation that Jesus Christ is the full revelation of the God Yahweh of Judaism made incarnate, a doctrine thought impossible and indeed blasphemous by the rest of the Jewish community. As Christianity wrestled with the implications of this statement, its developing theology required more complex formulations.
Apostles' Creed
It is likely that the earliest creed of Christianity that deserves the title in full is the Apostles' Creed. Christian mythology attributes this creed to all twelve Apostles as a joint composition, and assigns one phrase of the creed to each Apostle. This attribution is unlikely, but the creed itself is quite old; it seems to have developed from a catechism used in the baptism of adults, and in that form can be traced as far back as the second century. The Apostles' Creed seems to have been formulated to resist Docetism and similar ideas associated with Gnosticism; it emphasizes the birth, physical death, and bodily resurrection of Jesus Christ. The Nicene Creed clearly derives from the Apostles' Creed, and equally obviously represents an elaboration of its basic themes. The most salient additions to this creed are much more elaborate statements concerning Christology and the Trinity. These reflect the concerns of the First Council of Nicaea in 325 A. D., and have their chief purpose the rejection of Arianism, which the church adjudged a heresy. In the Roman Catholic liturgy the Nicene Creed is repeated during each Mass. Christians today probably use the Nicene Creed most widely, followed by the Apostles Creed.
A creed as a catalogue of heresies
In an atmosphere of increasingly complicated theological controversy, orthodox belief might become more complicated in outline. In the decade before 594, Gregory, bishop of Tours set out to write a Historia Francorum ("History of the Franks"). In Gaul, a part of Europe recently beset with both royal Arians and royal pagans (until the conversion of Clovis), Gregory prefaced his history with a declaration of his faith, "so that my reader may have no doubt that I am Catholic" (Book I.i). The confession is in many phrases, each of which refutes a specific Christian heresy. Thus Gregory's creed presents, in negative, a virtual catalogue of heresies: :I believe, then, in God the Father omnipotent. I believe in Jesus Christ his only Son, our Lord God, born of the Father, not created. [I believe] that he has always been with the Father, not only since time began but before all time. For the Father could not have been so named unless he had a son; and there could be no son without a father. But as for those who say: "There was a time when he was not," [note: A leading belief of Arian Christology.] I reject them with curses, and call men to witness that they are separated from the church. I believe that the word of the Father by which all things were made was Christ. I believe that this word was made fresh and by its suffering the world was redeemed, and I believe that humanity, not deity, was subject to the suffering. I believe that he rose again on the third day, that he freed sinful man, that he ascended to heaven, that he sits on the right hand of the Father, that he will come to judge the living and the dead. I believe that the holy Spirit proceeded from the Father and the Son, that it is not inferior and is not of later origin, but is God, equal and always coeternal with the Father and the Son, consubstantial in its nature, equal in omnipotence, equally eternal in its essence, and that it has never existed apart from the Father and the Son and is not inferior to the Father and the Son. I believe that this holy Trinity exists with separation of persons, and one person is that of the Father, another that the Son, another that of the Holy Spirit. And in this Trinity confess that there is one Deity, one power, one essence. I believe that the blessed Mary was a virgin after the birth as she was a virgin before. I believe that the soul is immortal but that nevertheless it has no part in deity. And I faithfully believe all things that were established at Nicæa by the three hundred and eighteen bishops. But as to the end of the world I hold beliefs which I learned from our forefathers, that Antichrist will come first. An Antichrist will first propose circumcision, asserting that he is Christ; next he will place his statue in the temple at Jerusalem to be worshipped, just as we read that the Lord said: "You shall see the abomination of desolation standing in the holy place." But the Lord himself declared that that day is hidden from all men, saying; "But of that day and that hour knoweth no one not even the anger in heaven, neither the Son, but the Father alone." Moreover we shall here make answer to the heretics [note: the Arians] who attack us, asserting that the Son is inferior to the Father since he is ignorant of this day. Let them learn then that Son here is the name applied to the Christian people, of whom God says: "I shall be to them a father and they shall be to me for sons." For if he had spoken these words of the onlybegotten Son he would never have given the angels first place. For he uses these words: "Not even the angels in heaven nor the Son," showing that he spoke these words not of the only-begotten but of the people of adoption. But our end is Christ himself, who will graciously bestow eternal life on us if we turn to him." [http://www.fordham.edu/halsall/basis/gregory-hist.html#book3]
Other creeds
Other notable creeds include the:
- Athanasian Creed
- Chalcedonian Creed
- Social Creed (Methodist)
- The Masai Creed is a creed composed in about 1960 by Western Christian missionaries for the Masai people of East Africa. The missionaries were from the Congregation of the Holy Ghost. The creed attempts to express the essentials of the Christian faith within the Masai culture.
Islamic creeds
The most basic attempt to put the religion of Islam in a brief statement of doctrine is the shahada, the proclamation that there is no god but Allah, and Muhammad is His prophet. More detailed credal declarations of Islamic dogma constitute aqidah.
See also

- American's Creed
- Articles of Faith
- Book of Concord
- Pledge of Allegiance
- Thirty-Nine Articles
- Westminster Confession of Faith
Further reading

- [http://www.creeds.net The Creeds of Christendom] A website linking to many formal Christian declarations of faith.
- [http://yalepress.yale.edu/YupBooks/viewbook.asp?isbn=0300093896 Creeds and Confessions of Faith in the Christian Tradition]. Edited by Jaroslav Pelikan and Valerie Hotchkiss. Published by Yale University Press in 2003.
- [http://www.scientology.org/world/worldeng/corp/creed.htm The Creed of the Church of Scientology]. Category:Christianity Category:Islam

ChristianIty

Christianity

Ecclesia (sociology of religion)

An ecclesia is one of the four members of the most common sociological typology of religious groups -- the other three are the denomination, the sect and the cult. An ecclesia is a religious group which is strongly integrated with the dominant social and political culture. Often ecclesias are state churches, though they need not be: a state church by definition has official legal recognition of its role in the society, while an ecclesia might not.

External link

- [http://etext.lib.virginia.edu/cgi-local/DHI/dhi.cgi?id=dv1-50 Dictionary of the History of Ideas:] Church as an Institution
- [http://encyclopedia.thefreedictionary.com/Sociology%20of%20religion thefreedictionary.com:] Sociology of Religion Category:Religion and society

Establishment of religion

Establishment of religion refers to investing political power in a particular religious faith or body. Thus, an established religion is an officially favored religion, such as a religion that citizens of a nation are compelled to support, profess faith in, or follow. Although nowadays associated primarily with Islamic states (such as Ithna Ashari Shia Islam in Iran), established religions have also been a hallmark of European countries. During the Protestant Reformation, the issue of which church was to be the established one was highly contentious, as Protestant and Catholic states fought, not only each other, but also dissident factions within their borders on the basis of official religion. The importance of official religions in Europe gradually dwindled after the Reformation. In some nations that still have an established church, the official status of the church is largely a technicality and freedom of religion is guaranteed. The Church of England is an example. It is, however, also possible to have a national church which is not established, like the Church of Scotland, which has no constitutional links with the state. Some countries, such as Germany and Finland, grant an official status to more than one church, with privileges such as the state collection of church taxes on their respective members. In the United States, the Constitution not only forbids the establishment of religion but also guarantees individual freedom of religion ("free exercise"). This clearly means the government cannot favor one faith over another. But some advocates believe it also should mean that the government must not promote religion in general. According to this view, the employment of chaplains in the military or by local police forces, even if all major denominations are represented, would be unconstitutional. One controversy regards degrees of establishing religion vs. freedom of religion. Many religious denominations have similar beliefs, and have para-church bodies to represent their united interests. When beliefs common to multiple denominations are legally adopted, religious freedom will have decreased, but whether this is the establishment of religion is subject to debated interpretation. For example, belief in the Trinity could be made an oath of office, but this belief is part of many denominations, and does not require the state to support any single religious body. At the same time, it would significantly reduce the religious freedom of non-Trinitarians. Therefore the ability to control the official interpretation of the phrase "establishment of religion" creates political power and hostility.

Theocracy

The term theocracy is used to describe a form of government in which a religion or faith plays a dominant role The word theocracy originates from the Greek θεοκρατία (theokratia). The components of the word θεος (theos), “god” and κρατειν (kratein), “to rule”. The term means “rule by god”. In the most common usage of the term theocracy, some civil rulers are identical with some leaders of the dominant religion (e.g., the Byzantine emperor as head of the Church), governmental policies are either identical with, or strongly influenced by, the principles of a religion (often the majority religion), and typically, the government claims to rule on behalf of God or a higher power, as specified by the local religion. However, unlike other forms of government, a theocracy can be unique, in that the administrative hierarchy of the government is often identical with the administrative hierarchy of the religion. This distinguishes a theocracy from forms of government which have a state religion, or from traditional monarchies, in which the head of state claims that his or her authority comes from God. A more literal term for what is commonly meant by "theocracy" is "ecclesiocracy," which denotes the rule of a religious leader or body in the name of God, as opposed to the literal rule of God. A similar form of government is a hierocracy, a government ruled by priests or religious ministers.

History of the concept

The concept of theocracy was first coined by Josephus Flavius in the 1st century. He defined theocracy as the characteristic government for Jews. Josephus' definition was widely accepted until the enlightenment era, when the term started to collect more universalistic and undeniably negative connotations, especially in Hegel's hands. After that 'theocracy' has been mostly used to label certain politically unpopular societies as somehow less 'rational' or 'developed'. The concept is used in sociology and other social sciences, but the term is often used in an overly broad manner, especially in popular rhetoric.

Current theocracies

At present the only nation that could accurately be deemed a theocracy, with little debate, is Vatican City. Although the monastery of Mount Athos is politically self-governed according to the Greek constitution. The Knights Hospitaller is a religious order that also has a self-governing status as well.

Current nations with theocratic aspects

Many observers would also add Iran as a theocracy, but this is disputed as officially it is classified as an Islamic Republic. The difference between "Islamic Republic" and "Theocracy" is debated with a common view being that it is a form of theocracy, but as dispute exists most Islamic Republics can not inarguably be listed as theocracies.

Historical theocracies

In the past several nations of varying faiths were deemed theocracies. Although this appraisal was occasionally inaccurate or simplistic it does work in least in some cases. An example often given is Pharaohnic Egypt when the king was a divine or semi-divine figure who ruled largely through priests. The period when Dalai Lamas ruled Tibet, especially before certain twentieth century reforms, has also been deemed a theocracy at times. Although the nature of Tibetan Buddhism, arguably, makes the use of the term a bit complicated. In Christianity Geneva during the period of John Calvin's greatest influence is often classed as theocratic. As are some of the prince-bishop regimes in Catholicism or Eastern Orthodox Christianity, but this classification is debatable. The Papal States were also a theocracy and ancestor of the current Vatican. Florence under the rule of Girolamo Savonarola is also at times considered a theocracy. In Islam the period when Medina was ruled by the Prophet Muhammed is also, occasionally, classed as a theocracy. Other plausible examples of Islamic theocracy might be Mahdist Sudan and the Taliban. At other times in history a theocratic or semi-theocratic state is set up as a form of social protest or because of utopian idealism. The largest effort toward that end might be the Taiping Heavenly Kingdom of nineteenth century China. Tenskwatawa's "Prophets Town" was also a religious city state of a kind, although was possibly more of an intentional community rather then a theocracy.

Parties and movements with theocratic aspects

Note: Many of these are Constitutional theocracy parties.
- Afghanistan
- Taliban
- Algeria
- Islamic Salvation Front
- Islamic Renaissance Movement
- Australia
- Christian Democratic Party (Australia)
- Bahrain
- Asalah
- Al Wefaq Islamic Action
- Al Menbar
- Islamic Action Party
- Bangladesh
- Islamic Unity Front
- Jamaat-e-Islami Bangladesh
- Canada
- Christian Heritage Party of Canada
- Germany
- Party of Bible-abiding Christians
- India
- Vishva Hindu Parishad
- Iran
- Alliance of Builders of Islamic Iran
- Israel
- Agudat Israel
- Degel HaTorah
- Lebanon
- Hezbollah
- Malaysia
- Islamic Party of Malaysia (Parti Islam SeMalaysia)
- Netherlands
- Staatkundig Gereformeerde Partij
- New Zealand
- Destiny New Zealand
- Sudan
- National Islamic Front
- Turkey
- Felicity Party (Turkey)
- United Kingdom
- Christian Peoples Alliance
- United States of America
- Christian Falangist Party of America
- Christian Reconstructionism

External links

- [http://www.chabad.org/article.asp?AID=2184 Is Judaism a Theocracy?] chabad.org

Cuius regio, eius religio

Cuius regio, eius religio is a phrase in Latin that means, "Whose the region is, his religion." In other words, the religion of the king or other ruler would be the religion of the people. The principle was as old as state Christianity, established in Armenia and in the Roman Empire by Emperor Constantine. In the Reformation, the old principle was granted new life. It was the terminology used in the Peace of Augsburg embodied in the treaty signed in 1555 between the forces of the Holy Roman Emperor, Charles V, and the forces of the Schmalkaldic League, to determine the religious makeup of Germany in a compromise between Lutheran and Catholic forces. The Peace offered imperial confirmation of the principle that had been promulgated in the Confession of Augsburg in 1530. The principle of the Augsburg Diet meant that the territorial princes and free cities gained the freedom to prescribe local worship, the right to introduce the Lutheran faith (the jus reformandi), and equal rights in the Holy Roman Empire with Catholic states. No agreement was reached on the question of whether Catholic bishops and abbots who became Lutheran should lose their offices and incomes, until this provision had been inserted by imperial decree. However, the ideal of individual religious tolerance on a national level was not addressed: neither the Reformed nor Radical churches (Anabaptists and Calvinists being the prime examples) were protected under the peace. Many Protestant groups living under the rule of a Lutheran prince still found themselves in danger of the charge of heresy. Tolerance was not officially extended to Calvinists until the Treaty of Westphalia in 1648. Long before the 16th century, disparities between an official public cult espoused by the ruler and the private cult of the majority have had effects on the course of history. In Visigothic Spain, the rulers and the bishops they appointed were Arians, while most of the population had converted to Catholic Christianity in the 4th century. When Moslem raiding parties came from North Africa in the late 7th century, the Visigothic kingdoms crumbled swiftly. The disaffection of the population was a factor. Similarly in 7th century Syria, there was little loyalty to the emperor in Constantinople, partly because of recent controversies over the nature of Christ. Syrians were treated as heretics. State sovereignty, considered absolute and unquestioned until after World War I, was undeniably eroded in the later 20th century. Category:Latin legal phrases Category:Reformation Category:Religion and politics

Peace of Augsburg

The Peace of Augsburg was a treaty signed between Charles V, Holy Roman Emperor, and the forces of the Schmalkaldic League on September 25, 1555 at the city of Augsburg in Germany. The effect of the treaty was to establish official Lutherans in the Holy Roman Empire. According to the policy of cuius regio, eius religio ("he who rules, his religion", or "in the Princes land, the Princes religion"), the religion (Catholic or Lutheran) of a region's ruler determined the religion of its people. During a grace period, families could choose to move to a region where their faith was practiced. (Article 24: "In case our subjects, whether belonging to the old religion or the Augsburg Confession, should intend leaving their homes with their wives and children in order to settle in another, they shall be hindered neither in the sale of their estates after due payment of the local taxes nor injured in their honour.") Although the Peace of Augsburg was moderately successful in relieving tension in the empire and increasing tolerance, it left important things undone. Neither the Anabaptists nor the Calvinists were protected under the peace, so many Protestant groups living under the rule of a Lutheran prince still found themselves in danger of the charge of heresy. (Article 17: "However, all such as do not belong to the two above named religions shall not be included in the present peace but be totally excluded from it.") Tolerance was not officially extended to Calvinists until the Treaty of Westphalia in 1648. By aligning religious divisions with political divisions, the Peace of Augsburg fixed the patchwork of states that characterized Germany into the 19th century. Some historians argue that this late unification as a nation-state led to the extreme German nationalism in the 19th and 20th centuries, and thus indirectly to World War I and World War II.

External links

[http://blackfam.net Fam]
- [http://www.uoregon.edu/~sshoemak/323/texts/augsburg.htm Partial Text of the Peace of Augsburg]
- [http://nobsnews.blogspot.com/1993/11/disintegrations-of-civilizations.html#augsburg_peace Cujus regio, ejus religio] Augsburg Augsburg Category:1555 in law ja:アウグスブルクの和議

Alsace-Moselle

The Alsace-Moselle is the current legal name of the Alsace-Lorraine territory, the part of France that was part of Germany from 1871 to 1919 (and then from 1940 to 1944–1945), consisting of the départements of Haut-Rhin and Bas-Rhin (both of which make up Alsace), and the département of Moselle (itself being the eastern part of Lorraine). While an integral part of France, it has for historical reasons different customs and laws on certain issues, notably those where France adopted a standard or principle in the period 1871–1919. The region is also notable for the large number of mother-tongue High German dialect speakers ( Alsatian, a dialect of Upper German, in Alsace; and several Frankish dialects of West Middle German in Moselle), although the number of native speakers has dwindled significantly since the Second World War, and French is now paramount in these regions. The most striking of the legal differences is the absence of separation of Church and State — even though the constitutional right of freedom of religion is guaranteed. Alsace-Moselle is still under the pre-1905 regime established of the Concordat, which provides for the public subsidy of the Roman Catholic Church, the Lutheran Church, the Calvinist Church and the Jewish religion as well as public education in those religions (parents may refuse religious education for their children). Clergy for these religions is paid by the state; Catholic bishops are named by the President on the proposal of the Pope. The public University of Strasbourg has courses in theology and is famous for its courses on Protestant theology. Those dispositions are unusual in a country where Church and State are more strictly separated than in most other countries. Controversy erupts periodically on the appropriateness of these and other extraordinary legal dispositions of Alsace-Moselle. Periodically, freethinker groups contend that this public funding of certain religions should stop. Others argue that, nowadays, the second largest denomination in France is Islam and that Islam should thus enjoy comparable status with the four official religions. Despite the controversy, the status quo looks like it will persist. Other legal differences include:
- a different law on associations;
- personal bankruptcy;
- a different social security system. Another difference is that in Alsace-Lorraine, most trains run on the right of the tracks, as in Germany, whereas the normal rule in France is on the left. Category:Geography of France

People's Republic of China

The People's Republic of China (PRC; Simplified Chinese: 中华人民共和国, Traditional Chinese: 中華人民共和國; Pinyin: Zhōnghuá Rénmín Gònghéguó ), commonly referred to as China, is an East Asian country. The exact meaning of PRC and China varies. In an ongoing dispute, the PRC claims sovereignty over Taiwan and some neighboring islands, whose control was never relinquished by the