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Caveat lector

	PAPER 99 - THE SOCIAL PROBLEMS OF RELIGION
		Religion did approve the occasional social reforms of past centuries, but in the twentieth century it is of necessity called upon to face adjustment to extensive and continuing social reconstruction.
		Religion has no new duties to perform, but it is urgently called upon to function as a wise guide and experienced counselor in all of these new and rapidly changing human situations.
		Institutional religion cannot afford inspiration and provide leadership in this impending world-wide social reconstruction and economic reorganization because it has unfortunately become more or less of an organic part of the social order and the economic system which is destined to undergo reconstruction.
	www.urantia.org /papers/paper99.html (3112 words)

	Religion
		Religion is belief in the divine, supernatural, or sacred that results in worship; that worship itself; the institutional or culturally-bound expression of that worship; or some combination of these.
		Two identifying features of religions are that to some extent they all (a) require faith and (b) seek to organize and influence the thoughts and actions of their adherents.
		Institutional religion came into being about 4000 years ago, roughly coincident with the invention of writing, and writing was long the exclusive preserve of the priestly classes, and as such served to preserve their power and privilege.
	www.brainyencyclopedia.com /encyclopedia/r/re/religion.html (6593 words)

	Folk religion (Site not responding. Last check: 2007-11-04)
		Folk religion consists of beliefs, superstitions and cultural practices transmitted from generation to generation, in addition to the formally stated creeds and beliefs of a codified major religion.
		Folk religion also can be thought of the practice of religion by lay people outside of the control of clergy or the supervision of theologians.
		For "folk religion" to be a meaningful category, there must be an institutional religion with a traditional teaching or professional clergy to contrast it against; in cultures that lack these things, it is difficult to speak of folk religion as a meaningful category.
	www.bidprobe.com /en/wikipedia/f/fo/folk_religion.html (357 words)

	The Urantia Book: On-line Text
		Religion did approve the occasional social reforms of past centuries, but in the twentieth century it is of necessity called upon to face adjustment to extensive and continuing social reconstruction.
		Institutional religion cannot afford inspiration and provide leadership in this impending world-wide social reconstruction and economic reorganization because it has unfortunately become more or less of an organic part of the social order and the economic system which is destined to undergo reconstruction.
		While religion is exclusively a personal spiritual experience—knowing God as a Father—the corollary of this experience—knowing man as a brother—entails the adjustment of the self to other selves, and that involves the social or group aspect of religious life.
	beamsdoorway.bizland.com /urantia/urantiabook/ppr099.htm (3129 words)

	Nielsen's Psyc of Religion: Notable People
		In the psychology of religion, James's influence endures.
		Personal religion, in which the individual has a mystical experience, can be experienced regardless of the culture.
		The second way that religion is important is that it exerts a great influence on our social environment, and is important as a powerful social movement itself.
	www.psywww.com /psyrelig/psyrelpr.htm (2015 words)

	A Blog of James: Faith and religion. (Site not responding. Last check: 2007-11-04)
		Religion is concerned with defining God and measuring our experiences of God against the orthodox and verifiable.
		Religion stresses orderliness and boundaries, because spontaneity, intuition and mystery cannot be controlled or trusted.
		Institutional religion insists that this is what God wants: order, obedience and precise meanings.
	www.jameskosub.com /2005/10/faith_and_religion.php (351 words)

	Chapter Twenty One (Site not responding. Last check: 2007-11-04)
		This form of popular religion expressed the lifestyle, beliefs, and values that were interwoven with Mexican culture throughout the northern frontier and largely created a Catholic atmosphere that lacked the bearing of a religious clergy.
		Her apparition occurred outside the structures of the institutional church, during a unique political climate of racial strife and conflict, and her image and identity was sustained by the indigenous people of the Americas separate from the Roman Catholic hierarchy.
		For the institutional church to ignore the important role of Mexican American popular religion in building community and providing a solid foundation for ethnic identity would be a mistake.
	www.jsri.msu.edu /museum/pubs/MexAmHist/chapter21.html (4554 words)

	New Search (Site not responding. Last check: 2007-11-04)
		First, the polarization of religion and spirituality into institutional and individual domains ignores the fact that all forms of spiritual expression unfold in a social context and that virtually all organized faith traditions are interested in the ordering of personal affairs (Wuthnow, 1998).
		Thus, measures of religion and spirituality are often but one of many variables under investigation and, as a result, researchers have relied heavily on brief (frequently single-item) and imprecise global indices such as frequency of church attendance, denominational affiliation, or self-rated religiousness and spirituality.
		The limited reliability of such brief measures attenuates the association of the religion and spirituality variable with the health variables of interest, resulting in smaller effect sizes than would be observed if the religion and spirituality variable were assessed with more reliable measures (Hunter and Schmidt, 1990).
	ot.creighton.edu /OTD511/hillarticle.htm (8017 words)

	Is Yoga a Religion? - An Important Question for Yoga Meditation
		To point out that Yoga is not religion, or that Yoga is in religion, but religion not in Yoga, are not facts opposed to religion.
		The student may know the theory (and truth) that Yoga is not a religion, while at the same time those same students are practicing the religion of their teacher in addition to practicing Yoga.
		Feeling closer to your own religion: Through this spiritual focus of Yoga, one may come closer to their own religious roots, although the practices themselves are not necessarily religious.
	swamij.com /religion.htm (3614 words)

	RU Religion Course Syllabus/New Testament (Site not responding. Last check: 2007-11-04)
		Beginning this year, all new majors in religion must take one 400-level course offered by the Department of Religion, and people who have already selected a major in religion are strongly encouraged to take such a course.
		Religion 421, Religion and Society, is one of the courses satisfying the 400-level requirement.
		Troeltsch is best known for his three-part typology of religion-society relations: the church, where institutional religion is closely joined to society; the sect, where institutional religion reject society and seeks to withdraw from it, and mysticism, which represents the ideal religious life as an inward, personal one.
	religion.rutgers.edu /courses/421/421_syl.html (445 words)

	Normative Psychology of Religion: Social Reconstruction (Site not responding. Last check: 2007-11-04)
		These very efforts of religion to teach people to be good in terms of their existing culture, and to ameliorate the evil characteristics of it, have tended to prolong the established order.
		Religion that is unconscious and unacknowledged is unsatisfactory because it cannot be criticized, corrected and improved by the person who has it, precisely because he does not know he has it.
		Institutional religion may be modified in such a way as to aid in social reconstruction much more than it has ever done in history, or is able to do in its present status.
	www.ubfellowship.org /sources/wieman_XII.htm (6051 words)

	Urantia Book Paper 99 The Social Problems Of Religion
		There is no danger in religion's becoming more and more of a private matter--a personal experience--provided it does not lose its motivation for unselfish and loving social service.
		While religion is exclusively a personal spiritual experience--knowing God as a Father--the corollary of this experience--knowing man as a brother--entails the adjustment of the self to other selves, and that involves the social or group aspect of religious life.
		Religion has little chance to function until the religious group becomes separated from all other groups--the social association of the spiritual membership of the kingdom of heaven.
	oregonstate.edu /instruction/ims101/p99.html (3105 words)

	[No title]
		Religion has traditionally played a significant role in American society from the colonists' motivation to come to the New World to the American Revolution and the formation of the United States.
		Just as the lower classes tend to use religion to make sense of their deprivation and suffering (a theodicy of disprivilege), so too the more privileged classes tend to use religion to justify their deserved "right" to good fortune (Weber, 1958; Pope, 1942; Niebuhr, 1957; Lenski, 1963).
		Reichley (1985:359), in a thorough analysis of religion in American public life, concludes that from the standpoint of the public good, the most important service that religion can provide to a free society is to nurture moral values and participate in the formation of public policy (especially issues which have clear moral content).
	www.iclnet.org /pub/facdialogue/8/fagan (1854 words)

	template
		European patterns of religion are no longer seen as a global prototype, but constitute an unusual case in a world in which vibrant religiosity becomes the norm.
		My paper will critically evaluate Stark's thesis, will offer a definition of a world religion -something that is markedly absent in the sociology of religion- and then argue that globalisation renders such definitions redundant and favours the networking of groups with distinct identities that need not, and preferably ought not, be typical of indigenous cultures.
		It continues as occupations and institutions lose their monopoly on the sacred, and as the sacred therefore becomes more dispersed among a society's constituents and regions or more diffused in a wide range of social contexts.
	www.socrel.org.uk /conferences/Exeter2000/abstract2.htm (1209 words)

	Freed By Boundaries (This Rock: October 1998)
		Institutional religion offers the boundaries within which we recognize, experience, and communicate with God.
		That predisposition must be shaped and focused by the boundaries of institutional religions that have been established by those who came before us.
		Indeed, these elements of faith, as valuable as they may be standing on their own merits, ultimately should be seen as steps along the journey of faith that lead the sojourner to the epitome of the spiritual life, which is to become like God.
	www.catholic.com /thisrock/1998/9810conv.asp (2230 words)

	Christos: The Religion of the Future by William Kingsland
		Religion, as the effort of Man to realise his spiritual nature and faculties, lies in the (Page 3) natural line of his evolution as a further stage beyond the development of his mind or intellect.
		Religions, in so far as they are institutional – with a definite set of beliefs, creeds, dogmas, and ritual – are not Religion, though they are what is commonly understood by the term.
		Religion thus viewed is simply the natural process of Man’s evolution, and not any supernatural ordinance of the God or Gods he has himself invented in his childish days.
	www.theosophical.ca /Christos.htm (15188 words)

	[No title] (Site not responding. Last check: 2007-11-04)
		Three dimensions inform the nature of this course: the global / local (Canada in the context of the rest of the world), the institutional / non-institutional (religion and spirituality, individual and collective religion), and the singular / plural (identity and difference, dominance and dissent, religion and religions).
		The early part of the course asks students to reflect on these dimensions with reference to a specific set of readings which are to act as catalysts for the examination of particular issues rather than as being the unique focus of the seminars themselves.
		Rijk A. Van Dijk, "From Camp to Encompassment: Discourses on Transsubjectivity in the Ghanian Pentecostal Diaspora," Journal of Religion in Africa 27 (1997): 135-159.
	aix1.uottawa.ca /~pbeyer/srs6905.htm (952 words)

	FACSNET Reporting Tools -- The Influence of God: Religious Responses to Cloning (Site not responding. Last check: 2007-11-04)
		I'm not suggesting ignoring religion as institution, but become archeologists and dig deeper," Cole-Turner told journalists at the Feb. 12, 2002, FACS seminar in Philadelphia.
		Cole-Turner said it is indeed important to report the positions of religious institutions in order to understand the significant influence organized religion has on public policy, legislation and science research.
		For established religions, such as the Catholic Church and Eastern Orthodox churches, cloning is a nonnegotiable and insurmountable problem: "You cannot create an embryo to advance science or to save a life," Cole-Turner said.
	www.facsnet.org /issues/faith/cole-turner.php (2471 words)

	Batson
		Someone might be attracted to a particular form of religion because it is personally more meaningful to him or her.
		Religion should promote acceptance and concern for others if it is the right religion.
		"These persons view religion as an endless process of probing and questioning generated by the tensions, contradictions and tragedies in their own lives and in society." Batson explains that even though these individuals are not called religious, because they are not part of any religious institution or creed, they should be accounted as religious persons.
	clam.rutgers.edu /~marimiya/Batson.html (1788 words)

	SOCIAL CHANGE AND RELIGION: THINKING BEYOND SECULARIZATION PERSPECTIVES
		Religion in larger organizations was distinguished from the shared worship with those one could see, hear, and touch, as in more traditional orders.
		People increasingly understood religion as activities, organizations, and beliefs as distinct from other institutional spheres, and by the 14th or 15th century it was possible for many Europeans to speak of my religion, religion in general, and other religions (Smith, 1963; Meyrowitz, 1997: 64).
		Religion in America, and perhaps much of the world, is not in a state of general decline or public evisceration.
	are.as.wvu.edu /sochange.htm (5885 words)

	Sociology of Religion: Declining Institutional Sponsorship and Religious Orders: A Study of Reverse Impacts (Site not responding. Last check: 2007-11-04)
		It is probable, however, that religious sponsors have been at least as profoundly changed by withdrawing from their sponsored institutions as the institutions themselves have been changed by their absence.
		Without the assurance of being rehired in their own institutions, sisters may be less willing to interrupt their professional careers in order to serve in the community's leadership.
		Both Community A, which has attempted to maintain an active presence in its institutions, and Community B, which has not, have experienced a similar reduction in the number of their sisters who are working in, and administering, their hospitals, schools, and social service institutions.
	www.findarticles.com /p/articles/mi_m0SOR/is_3_61/ai_66498058 (1374 words)

	Noel Preston argues for a new effort to restore faith in organised religion - On Line Opinion - 15/4/2002
		On the other hand, institutional religion has been the crucible from which many worthwhile community service programs emanate and through which millions of individuals find inspiration and solace.
		At Easter it is especially interesting to recall that Jesus of Nazareth was crucified because of his opposition to the institutional religion of his time.
		In this post-modern era, many alienated from religion find the distinction between "religion" and "spirituality" important because it signifies the possibility of an intellectually credible and personally sustaining faith journey.
	www.onlineopinion.com.au /view.asp?article=493 (924 words)

	Yoga and Institutional Religion - Insight for Yoga Meditation
		However, since the world of religions is dominated by the exoteric orthodoxy, the mystic and yogi is rarely understood.
		Because of their direct experience of the esoteric, immanent, and material causes--rather than mere belief--the mystics and yogis who are unwilling to renounce that direct experience and pledge loyalty to the orthodox religious institutions and their leaders have been beaten, hung, shot, crucified, beheaded, burned at the stake, and otherwise murdered.
		Modern religions, cultures, and even religion classes insist on categorizing and classifying the mystics and yogis, attempting to force them into rigid boxes of institutional religious identity.
	www.swamij.com /yoga-institutional-religion.htm (524 words)

	Institutional Religion
		Polls indicate that even though the vast majority of people believe in God, most regard institutional religion with its rituals and structures to be at best optional.
		While I will be the first to admit that institutional religion has its faults, such blanket judgments of institutional religion are astoundingly superficial and short sighted.
		Without institutional religion we would have never even heard of Moses and the burning bush, or Jesus and his cross.
	members.aol.com /cdavidhess/institut.html (260 words)

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