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Define religion pdf

Religion is usually associated with man's attitude to the invisible world, to the world of spirits, demons and gods. The second element common to all religions ... it's a term of salvation. All religions seek to help man find meaning in a universe that too often seems hostile to his interests.
Saving the world means, basically, health. This means that a person is saved from calamity, fear, hunger and meaningless life. This means that a person is saved for hope, love, security, and fulfillment of a goal. Sacred Belief System This article is about the cultural system of behavior,
practice and ethics. For other purposes, see Religion (disambiguation). The religious redirects here. For the term describing the type of monk or nun, see Religious (Western Christianity). Not to be confused with a religious denomination. Part of the series onSpirituality Outline History of
Religion Timeline of Traditional Christian Catholic Mysticism Sufism Modern Buddhist Modernism New religious movement Secular spiritual spirituality, but not religious Syncretism Spiritual experience Mystical experience Mystical experience Religious practice Spiritual development Ego
death Individuation Spiritual development Self-realization Spiritual activity Influences WesternGeneral Divine Illumination Pantheism Panentesm Antiquity Gnosticism Hermetism Neoplatonism Western ezOctoterism Medieval mysticism Early modern long-standing philosophy Jacob Bume
Emanuel Schweciborg Pietism Contemporary Romanticism Transcendentalism Universalism New Thought Theosophy Anthroposophism Occultism Spiritualism Esoteric Christianity New Age Orientalist Comparative Religion Neo-Advaita Nondualism Orientalism Theosophical Society
AsianPre-Historical Proto-Indo-Iranian Religion Iran zoroastrian India Advaita Vedanta Buddha-Nature Enlightenment Madhyamaka Neo-Vedanta Tantra Yogahara East-Asia Taoism Other non-Asian Western animism Shamanism Mindfulness Positive Psychology Self-Help Self-Realization
True I and False Self-Realization Neurological Mystical Psychosis Cognitive Science Religion Neurology Religion Geschwind Religion Syndrome Evolutionary Psychology religion Categoryvte Religion of Africa Algiers Benin Botswana Burkina Faso Cameroon Cape Verde Central African
Islands Chad Comorical Islands Democratic Republic of Congo Republic Congo Eritrea Esvatini Ethiopia Gabon Gambia Guinea Guinea Guinea Guinea-Bissau Ivory Kenya Lesotho Liberia Madagascar Malawi Mali Mauritania Mauritius Mauritius Morocco Mozambique Mozambique Namibia
Niger Nigeria Rwanda San Tome and Prenzip Senegal Senegal Seychelles Sierra Leone Kuwait Kyrgyzstan Laos Lebanon Macau Malaysia Maldives Mongolia Myanmar Myanmar Myanmar North Korea Oman Pakistan Palestine Russia Russia Russia Russia Saudi Arabia Saudi Arabia Sri
Lanka Syria Syria Syria Tajikistan Turkey Turkmenistan United Arab Emirates Vietnam Vietnam Europe Europe Armenia Armenia. Republic of El Salvador Grenada Guatemala Haiti Honduras Jamaica Mexico Nicaragua Nicaragua Panama St. Kitts and Nevis St. Lucia St. Vincent and
Grenadines Trinidad and Tobago United States Oceania Australia Fiji Kiribati Marshall Islands Micronesia On the New zealand Laura Pala Papua New Guinea Samoa Bolivia Chile Colombia Ecuador Guyana Paraguay Peru Peru Surina Uruguay , morality, worldview, texts, consecrated
places, prophecies, ethics or organizations that connect humanity with supernatural, transcendental and spiritual elements. However, there is no scientific consensus as to what religion is. Different religions may or may not contain a variety of elements, ranging from divine and sacred things,
faith, supernatural beings or supernatural beings, or some kind of intimacy and transcendence that will provide norms and power for the rest of life. Religious practices may include rituals, sermons, veneration or veneration (deities and/or saints), sacrifices, festivals, feasts, trances,
initiations, merry-go-gos, marital services, meditation, prayer, music, art, dance, public service, or other aspects of human culture. Religions have sacred stories and narratives that can be preserved in the scriptures, as well as symbols and holy places that are directed primarily to give
meaning to life. Religions can contain symbolic stories that sometimes tell followers to be true, which have a side purpose to explain the origins of life, the universe and other things. Traditionally, faith, in addition to reason, was considered a source of religious beliefs. There are an estimated
10,000 different religions in the world. About 84% of the world's population is associated with Christianity, Islam, Hinduism, Buddhism or some form of popular religion. Religiously unaffiliated demographic those who do not identify with any particular religion, atheists and agnostics. While
religiously unaffiliated have grown up all over the world, many of the religiously unaffiliated still have different religious beliefs. The study of religion covers a wide range of academic disciplines, including theology, comparative religion and social research. Religion theories offer various
explanations of the origin and work of religion, including the ontological foundations of religious existence and beliefs. The concept and etymology of Buddha, Laosi and Confucius in the Ming Dynasty painting Three Laughs at Tiger Brook, a painting of the Song Dynasty (12th century),
depicting three men representing Confucianism, Taoism (Taoism) and Buddhism laughing together. Cm. also: Religio and History of religion (from O.Fr. religion religious community, from L. religionem (nom. religio) respect for the sacred, reverence for the gods, sense of right, moral
obligation, holiness14 obligation, connection between man and gods 15) derived from the Latin religi, the final origins of which are unclear. One possible interpretation can be traced in Cicero, connects lego to read, i.e. re (again) with Lego in the sense of choice, go over or consider carefully.
The definition of religiosity of Cicero is cultum deorum, proper performing rites in the veneration of the gods. Julius Caesar used religiosity to mean commitment to the oath when discussing captured soldiers swearing at their captors. Roman naturalist Pliny the Elder used the term religio on
elephants in that they revere the sun and moon. Modern scholars, such as Tom Harpur and Joseph Campbell, advocate for withdrawal from the ligar, are probably connected with the prefix re-ligare, i.e. re (again) - ligara or for reconnection, which was done by the prominent St. Augustine,
after the interpretation given by Lacantius in the Institutes of Divinae, IV, 28. Medieval use alternates with order in the in-kind of kabed communities, such as monastic orders: We hear about the religion of the Golden Runo, a knight of the Avis religion. In classical antiquity, religiosity broadly
meant conscientiousness, a sense of entitlement, a moral duty or a duty to anything. In the ancient and medieval world, etymological Latin root religiosity was understood as an individual virtue of worship in worldly contexts; never, as a doctrine, practice, or actual source of knowledge. In
general, religiosity referred to broad social obligations to anything, including family, neighbors, rulers, and even in relation to God. Religion was most often used by the ancient Romans not in the context of the attitude to the gods, but as a number of common emotions, such as hesitation,
caution, anxiety, fear; feeling connected, limited, depressed; that originated from in any ordinary context. The term was also closely related to other terms, such as shyness, which meant very accurate, and some Roman authors sometimes co-edicled the term superstitiio, which meant too
much fear, anxiety or shame, with religiosity. When the religious state became a religion in the 1200s, it took on the meaning of life bound by monastic vows or monastic orders. The disjointed notion of religion, where religious things were separated from worldly things, was not used until the
1500s. In ancient Greece, the Greek term threskeia was freely translated into Latin as religiosity at the end of antiquity. This term was rarely used in classical Greece, but was used more often in Joseph's writings in the first century AD. It is used in everyday contexts and can mean many
things from respectful fear to excessive or harmful distractions of others' practices; cult practices. It was often opposed to the Greek word deisidaimonia, which meant too much fear. The modern concept of religion, as an abstraction that entails different sets of beliefs or doctrines, is a recent
invention in the English language. This use began with texts from the 17th century in connection with events such as the split of the Christian world during the Protestant Reformation and globalization in the era of research, which were associated with contacts with numerous foreign cultures
with non-European languages. Some argue that regardless of its definition, it is not appropriate to apply the term religion to non-Western cultures. Others argue that the use of religion in non-Western cultures distorts what people do and believe. The concept of religion was formed in the
16th and 17th centuries, despite the fact that ancient sacred texts, such as the Bible, Koran and others, have neither a word nor even a concept of religion in the original languages, nor of the people or cultures in which these sacred texts were written. For example, there is no exact
equivalent of religion in Hebrew, and Judaism does not clearly distinguish between religious, national, racial or ethnic identity. One of its central concepts is halah, which means that a walk or path is sometimes translated as a law that directs religious practice and faith and many aspects of
daily life. Although the beliefs and traditions of Judaism are in the ancient world, ancient Jews viewed Jewish identity as an ethnic or national identity and did not entail a binding belief system or regulated rituals. Even in the 1st century AD Joseph used the Greek term ioudaismos, which
some translate as Judaism today, although he used it as an ethnic term rather than associated with the modern abstract religion as a set of beliefs. It was in the 19th century that Jews began to see their ancestral culture as a religion similar to Christianity. The Greek word threskeia, used by
Greek writers such as Herodotus and Joseph, is in the New Testament. Threskeia sometimes translates as religion in modern translations, however, the term was understood as worship and in the medieval period. In the Koran, the Arabic word din often translates as religion in modern
translations, but until the mid-1600s translators expressed noise as law. The Sanskrit word Dharma, sometimes translated as a religion, also means law. Throughout classical South Asia, the study of law consisted of concepts such as repentance through piety and ceremonial, as well as
practical traditions. Medieval Japan at first had a similar alliance between imperial law and universal or Buddha law, but later they became independent sources of power. Although traditions, sacred texts and customs have existed throughout the time, most cultures did not conform to
Western notions of religion because they did not separate daily life from the sacred one. In the 18th and 19th centuries, the terms Buddhism, Hinduism, Taoism, Confucianism and world religions first entered the English language. Until the 1800s, no one identified themselves as Hindu or
Buddhist or other such terms. Throughout its long history, Japan had no idea of religion, as there was no corresponding Japanese word or anything close to its significance, but when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign
treaties requiring, among other things, freedom of religion, the country had to contend with the idea. According to philologist Max Mueller in the 19th century, the root of the English word religion, Latin religiosity, was originally used to mean only the veneration of God or gods, careful thinking
of divine things, piety (which Cicero further derived means hard work). Max Mueller described many other cultures around the world, including Egypt, Persia, and India, as having a similar power structure at this point in history. What is today called the ancient religion, they would call only the
law. Definition of religious symbols from left to right, from top to bottom: Christianity, Islam, Hinduism, Buddhism, Judaism, Faith of Bach, Eckankar, Sikhism, Jainism, Wicca, Unitarian Universalism, Shintoism, Taoism, Telema, Tenricho and zoroastrianism Main article: Definition of religion
scientists could not agree on the definition of religion. However, there are two general definition systems: sociological/functional and The modern western concept of religion originated in the modern Western era. Parallel concepts are not found in many modern and past cultures; many
languages do not have an equivalent term for religion. Scientists had difficulty developing a coherent definition, with some abandoning the possibility of definition. Others argue that regardless of its definition, it is not appropriate to apply it to non-Western cultures. A growing number of
scholars are expressing reservations about the definition of religion. They note that the way we use this concept today is a particularly modern construct that would not have been understood for most of history and in many cultures outside the West (or even in the West until the end of the
Westphalia world). The Encyclopedia of Religions of Macmillan states that the very attempt to define religion, to find some distinctive or perhaps unique essence or a set of qualities that distinguish religion from the rest of human life is primarily a problem of the West. The attempt is a natural
consequence of Western speculative, intellectual and scientific disposition. It is also the product of the dominant Western religious regime, the so-called Judeo-Christian climate or, more precisely, the the themic heritage of Judaism, Christianity and Islam. Theistic form of faith in this
tradition, even when culturally reduced, is a formative dichotomous Western view of religion. That is, the basic structure of theurism is essentially the difference between the transcendent deity and everything else, between the creator and his creation, between God and man. Referring
perhaps to Taylor's deeper motive, Girtz noted that we have very little idea of how, empirically, this miracle is achieved. We just know that it is done, annually, weekly, daily, for some people almost e time; and we have huge ethnographic literature to demonstrate this. Theologian Antoine
Vergote took the term supernatural simply meaning something that goes beyond the power of nature or human will. He also emphasized the cultural reality of religion, which he defined as ... all linguistic expressions, emotions and, actions and signs that refer to supernatural being or
supernatural beings. Peter Mandaville and Paul James intended to escape from modernist dualisms or dichotomous understandings of immanence/transcendence, spirituality/materialism, and They define religion as a relatively limited system of beliefs, symbols, and practices that consider
the nature of existence, and in which communication with others and otherness lives as if it accepts and spiritually transcends the socially basic ontologies of time, space, incarnation, and knowledge. According to the Encyclopedia of Religions of Macmillan, there is an empirical aspect of
religion that can be found in almost every culture: Almost every known culture has a deep dimension in cultural experience to some kind of intimacy and transcendence that will provide norms and power for the rest of their lives. When more or less different patterns of behavior are built
around this deep dimension in culture, this structure represents religion in its historically recognizable form. Religion is the organization of life around the deep dimensions of experience, varied in form, completeness and clarity according to the culture that is envious. Classical Budashap
Shiretorov (Dawn), the chief shaman of the religious community Of Altan Serge (Sabaikalsky) in Buryatia. Friedrich Schleiermacher at the end of the 18th century defined religion as das schlekhtinnige Abhangigkeitsgeful, which usually translates as a sense of absolute dependence. His
contemporary Georg Wilhelm Friedrich Hegel completely disagreed, defining religion as the Divine Spirit, aware of Himself through the final spirit. Edward Burnett Taylor defined religion in 1871 as faith in spiritual beings. He argued that narrowing the definition meant believing in a higher
deity or judgment after death or idolatry, and so on, would exclude many peoples from the religious category, and thus guilty of identifying religion, not with the deeper motive that underlies them. He also argued that faith in spiritual beings exists in all known societies. In his book The Variety
of Religious Experience, psychologist William James defined religion as the feelings, actions, and experiences of individuals in their solitude, as far as they consider themselves to stand in relation to what they may consider divine. The term divine Iako means any object that looks like a god,
whether it is a particular deity or not, to which man still wants to respond with solemnity and gravity. Sociologist Emil Durkheim, in his seminal book Elementary Forms of Religious Life, defined religion as a single system of beliefs and practices in relation to sacred things. By sacred things,
he meant things separate and forbidden - beliefs and practices that are united into a single moral community called the Church, all those who adhere to them. Sacred things, however, are not limited to gods or spirits. (Note 1) Opposite the sacred thing can be stone, wood, spring, pebble,
piece of wood, house, in a word, everything can be sacred. Religious beliefs, myths, dogma and legends are representations that express the nature of these sacred things, as well as the virtues and powers attributed to them. Similarly, for the theologian Paul Tillich, faith is a state that is
ultimately concerned that in itself is a religion. Religion is the essence, the earth and the depth of a person's spiritual life. When religion is viewed from the point of view of sacred, divine, intense assessment or ultimate concern, one can understand why scientific findings and philosophical
criticism (e.g. those made by Richard Dawkins) do not necessarily bother its adherents. Aspects of Belief Main Article: Religious Beliefs Traditionally, Faith, in addition to reason, was considered a source of religious beliefs. The interaction between faith and reason, as well as their use as
supposed support for religious beliefs, have been a matter of interest to philosophers and theologians. The origin of religious beliefs as such is an open question, with possible explanations including awareness of individual death, a sense of community and dreams. Mythology Home article:
Mythology Myth has several meanings. The traditional history of supposed historical events, which serves to develop a part of the people's worldview or explain the practice, faith or natural phenomenon; A person or thing that has only an imaginary or unverified existence; or a metaphor for a
person's spiritual potential. Ancient polytheistic religions such as Greece, Rome and Scandinavia are usually classified under the heading of mythology. Religions of pre-industrial peoples, or cultures in development, are also called myths in the anthropology of religion. The term myth can be
used pejoratively by both religious and non-religious people. By defining another person's religious histories and beliefs as mythology, one can imply that they are less real or true than one's own religious histories and beliefs. Joseph Campbell observed: Mythology is often considered the
religions of others, and religion can be defined as misinterpreted mythology. In sociology, however, the term myth has no pejorative meaning. There, myth is defined as a story that is important to the group, whether objectively or provably true. Examples include the resurrection of their
founder in real life Jesus, which, for Christians, explains the means by which they are freed from sin, symbolizes the power of life over death, and is considered a historical event. But mythological perspectives, whether or not this event actually happened, does not matter. Instead, the
symbolism of the death of old life and the beginning of a new life is what is most significant. Religious believers may or may not accept such symbolic interpretations. Practices Main articles: Religious Behavior and Cult (Religious Practice) Practice of religion may include rituals, sermons,
remembrance or veneration (deities, gods or goddesses), sacrifices, festivals, holidays, trances, initiations, merry-go-between services, marital services, meditation, prayer, religious music, religious art, sacred dance, public service or other aspects of human culture. The social organization
Religion has a social basis, either as a living tradition, carried out by lay people, or with organized clergy, and the definition of what constitutes accession or membership. Academic Study Main articles: Religious studies and classification of religious movements A number of disciplines study
the phenomenon of religion: theology, comparative religion, the history of religion, the evolutionary origin of religions, the anthropology of religion, the psychology of religion (including the neurology of religion and the evolutionary psychology of religion), law and religion, the sociology of
religion. Daniel L. Pals mentions eight classical theories of religion, focusing on various aspects of religion: animism and magic, E.B. Taylor and J.G. Fraser; Sigmund Freud's psychoanalysis approach; and then Emile Durkheim, Karl Marx, Max Weber, Mircea Eliade, E.E. Evans-Pritchard
and Clifford Girtz. Michael Stausberg provides an overview of modern theories of religion, including cognitive and biological approaches. Theories Main article: Theories of religion Sociological and anthropological theories of religion usually try to explain the origin and function of religion.
These theories define what they represent as universal characteristics of religious beliefs and practices. Origin and Development Main article: History of religion Sanctuary Yazylykaya in Turkey, with the twelve gods of the underworld The origin of religion is unknown. There are a number of
theories as to the subsequent origin of religious customs. According to anthropologists John Monaghan and Peter Simply, many of the world's great religions seem to have begun as a revival of movements of some kind, as a vision of a charismatic prophet fires the imagination of people
seeking a more comprehensive response to their problems than they feel, ensured by everyday faith. Charismatic personalities have appeared many times and places in the world. It seems that the key to long-term success, and many movements come and go with little long-term effect- has
relatively little to do with prophets who appear with surprising regularity, but more to do with development groups of supporters who are able to institutionalize the movement. The development of religion has taken many forms in different cultures. Some religions emphasize faith, while others
emphasize practice. Some religions focus on the subjective experiences of a religious person, while others consider the activities of the religious community to be the most important. Some religions claim that they are universal, believing that their laws and cosmology are binding on all,
while others are intended to be practiced only in a closely defined or localized group. In many places, religion is associated with public institutions such as education, hospitals, family, government and political hierarchies. Anthropologists John Monoghan and Peter Just put it that it seems
obvious that one thing that religion or faith helps us do is solve the problems of human life that are significant, persistent and unbearable. One important way in which religious beliefs achieve this is by providing a set of ideas on how and why the world is put together, allowing people to take
into account anxiety and deal with unhappiness. The cultural system Although religion is difficult to define, one standard model of religion used in religious studies was proposed by Clifford Girtz, who simply called it a cultural system. Criticism of Girtz's model Talal Asad classified religion as
an anthropological category. However, the five-fold classification of the relationship between Christ and the culture of Richard Niebur (1894-1962) indicates that religion and culture can be seen as two separate systems, although not without any interaction. Social Construction Main Article:
Social Construction One Modern Academic Theory of Religion, Social Construction, says that religion is a modern concept that offers all spiritual practices and worship follows a model similar to Abrahamic religions as a system of orientation that helps to interpret reality and define human
beings. Among the main proponents of this theory of religion are Daniel Duboisson, Timothy Fitzgerald, Talal Assad and Jason Ananda Josephson. Social builders argue that religion is a modern concept that evolved from Christianity and was then applied inappropriately to non-Western
culture. Cognitive Science Home article: Cognitive Science religion Cognitive Science religion is the study of religious thought and behavior in terms of cognitive and evolutionary sciences. Methods and theories from a very wide range of disciplines are used in this area, including: cognitive
psychology, evolutionary psychology, cognitive anthropology, artificial intelligence, cognitive neuroscience, neuroscience, zoology and etiology. Scientists in this seek to explain how human minds acquire, generate and transmit religious thoughts, thoughts, and diagrams using conventional
cognitive abilities. Hallucinations and misconceptions associated with religious content occur in approximately 60% of people with schizophrenia. Although this number varies from culture to culture, this has led to theories about a number of influential religious phenomena and a possible link
to psychotic disorders. A number of prophetic experiences are consistent with psychotic symptoms, although retrospective diagnoses are virtually impossible. Schizophrenic episodes are also experienced by people who do not believe in the gods. Religious content is also common in
temporal epilepsy and obsessive-compulsive disorder. The atheistic content is also found in temporal epilepsy. Comparative article: Comparative Religion Comparative Religion is an industry of studying religions concerned about the systematic comparison of doctrines and practices of
world religions. In general, comparative study of religion provides a deeper understanding of the fundamental philosophical problems of religion, such as ethics, metaphysics, and nature and form of salvation. The study of such material is intended to give man a richer and more complex
understanding of human beliefs and practices regarding the sacred, numinous, spiritual and divine. In the area of comparative religion, the general geographical classification of major world religions includes Middle Eastern religions (including zoroastrianism and Iranian religions), Indian
religions, East Asian religions, African religions, American religions, oceanic religions and classical Hellenistic religions. Classification Main Article: History of Religion Map of the major denominations and religions of the world In the 19th and 20th centuries the academic practice of
comparative religion divided religious beliefs into philosophically defined categories called world religions. Some scholars studying the subject have divided religions into three broad categories: world religions, a term that refers to transcultural, international religions; Indigenous religions,
which belong to smaller, cultural or national religious groups; and new religious movements that belong to newly developed religions. Some recent fellowships have argued that not all religions are necessarily separated by mutually exclusive philosophies, and moreover, that the usefulness
of attributing the practice to a particular philosophy, or even calling the practice religious rather than cultural, political or social in nature, is limited. The current state of psychological research on the nature of religiosity suggests that it is better to treat religion as a phenomenon that is largely
non-variant to cultural norms (i.e. religions). Morphological Classification Some scientists classify as either universal religions that seek worldwide recognition and actively seek converts, or ethnic religions that identify with a particular ethnic group and do not seek converts. Others reject this
distinction, pointing out that all religious practices, regardless of their philosophical origin, are ethnic because they come from a particular culture. Christianity, Islam, Buddhism and Jainism are universal religions, while Hinduism and Judaism are ethnic religions. Demographic Classification
Main Articles: The main religious groups and the List of Religious Groups The five largest religious groups by population of the world are estimated to be 5.8 billion people and 84% of the population are Christianity, Islam, Buddhism, Hinduism (with the relative number of Buddhism and
Hinduism depends on the degree of syncretism) and the traditional folk religion. The Five Largest Religions 2010 (billion) 2000 (billion) Demography Christianity 2.2 32% 2.0 33% Christianity Islam 1.6 23% 1.2 19.6% Muslim country Hinduism 1.0 15% 0.811 13.4 % Hinduism country
Buddhism 0.5 7% 0 .360 5.9% Buddhism country People's Religion 0.4 6% 0.385 6.4% Total 5.8 84% 4.8 78.3% Global survey in 2012 surveyed 57 countries and reported, that 59% of the world's population is identified as religious 23% as non-religious, 13% as convinced atheists, and 9%
decrease in identification as religious compared to the 2005 average of 39 countries. A subsequent survey conducted in 2015 showed that 63% of the world's population is considered religious, 22% are not religious, and 11% are convinced atheists. On average, women are more religious
than men. Some people follow several religions or several religious principles at the same time, regardless of whether the religious principles they follow traditionally allow syncretism. Specific Religions Main Article: List of Religions and Spiritual Traditions by Abraham Patriarch Abraham
(Yazsef Molnar) of Abraham's religion of monotheistic religions that believe they originate from Abraham. The Judaism of the Torah is the main sacred text of Judaism. Judaism is the oldest Abrahamic religion to originate in the people of ancient Israel and Judea. The Torah is its founding
text and is part of a larger text known as the Tanah or the Jewish Bible. It is supplemented by an oral tradition written in later texts such as Midrash and the Talmud. Judaism includes a wide corps of texts, practices, theological positions and forms of organization. There are many
movements in Judaism, most of which originated from rabbinical Judaism, which believes that God has revealed his laws and commandments to Moses on Mount Sinai in the form of both written and oral Torah; historically, this claim has been disputed by various groups. people were
dispersed after the destruction of the temple in Jerusalem in 70 AD Today about 13 million Jews, about 40 percent live in Israel and 40 percent in the United States. The largest Jewish religious movements are Orthodox Judaism (Haredi Judaism and Modern Orthodox Judaism),
Conservative Judaism and Reform Judaism. Christianity Jesus is a central figure of Christianity. Christianity is based on the life and teachings of Jesus of Nazareth (1st century), represented in the New Testament. Christian faith is, in fact, a belief in Jesus as Christ, the Son of God, the
Savior, and the Lord. Almost all Christians believe in the Trinity, which teaches the unity of the Father, the Son (Jesus Christ) and the Holy Spirit as three people in one Boghead. Most Christians can describe their faith with the credo of Nice. As a religion of the Byzantine Empire in the first
millennium and Western Europe during colonization, Christianity spread throughout the world through missionary work. It is the largest religion in the world, with 2.3 billion followers in 2015. The main divisions of Christianity are, depending on the number of adherents: the Catholic Church,
led by the bishop of Rome and bishops around the world in communion with him, is the sacrament of 24 sui iuris churches, including the Latin Church and 23 Eastern Catholic Churches, such as the Catholic Church of the Maronites. Eastern Christianity, which includes Eastern Orthodoxy,
Orthodoxy and the Church of the East. Protestantism, separated from the Catholic Church in the Protestant Reformation of the 16th century and divided into thousands of denominations. The main branches of Protestantism include Anglicanism, Baptists, Calvinism, Lutheranism and
Methodism, although each contains many different denominations or groups. There are smaller groups, including: Restoration, the belief that Christianity must be restored (as opposed to reformed) along the lines of what is known about the Apostolic Early Church. The Latter-day Saint
Movement founded by Joseph Smith in the late 1820s. Jehovah's Witnesses, founded in the late 1870s by Charles Taese Russell. Muslims of Islam, rounding the Kaaba, the holiest site in Islam, is a monotheistic religion based on the Koran, one of the sacred books that Muslims consider to
be revealed by God, and the teachings (hadith) of the Islamic prophet Muhammad, a major political and religious figure of the 7th century AD, Islam is based on the unity of all religious philosophies and accepts all the Holy Things of Islam. It is the most commonly practiced religion in
Southeast Asia, North Africa, West Asia and Central Asia, while Muslim-majority countries also exist in some parts of the sub-Saharan Africa and southeastern Europe. There are also several Islamic republics, including Iran, Pakistan, Mauritania and Afghanistan. Sunni Islam is the largest
denomination in Islam and follows the Koran, the Ahhadats (ar: plural hadith), who record the Sunna, emphasizing the Sahab. Shiite Islam is the second largest denomination of Islam, and its adherents believe that Ali has replaced Muhammad and focuses on the family of Muhammad.
Ahmadiyya adherents believe that the expected Imam Mahdi and the Promised Messiah, presumably Mirza Ghulam Ahmad Ahmadiyya, have arrived. There are also Muslim renaissance movements such as Muwahididism and Salafism. Other denominations of Islam include the Nation of
Islam, Ibadi, Sufism, Koranism, Mahdawi and non-denominational Muslims. Wahhabism is the dominant Muslim school of thought in the Kingdom of Saudi Arabia. Others While Judaism, Christianity and Islam are usually regarded as only three Abrahamic religions, there are smaller and
new traditions that claim to be designation as well. For example, the Temple of Bach Lotus in Delhi, Faith of Bach is a new religious movement that has links with the main Abrahamic religions, as well as with other religions (e.g. Eastern philosophy). Founded in 19th century Iran, it teaches
the unity of all religious philosophies and accepts all prophets of Judaism, Christianity and Islam, as well as additional prophets (Buddha, Mahavira), including its founder Bahauli. It's an offshoot of bebism. One of its divisions is the Orthodox faith of Bach. In addition, there are even smaller
regional Abrahamic groups, including the Samaritans (primarily in Israel and the West Bank), the Rastafarian movement (primarily in Jamaica) and the Druze (primarily in Syria, Lebanon and Israel). The Druze faith was originally formed from Ismailism, and some Islamic authorities
sometimes considered it an Islamic school, but the Druze themselves do not identify themselves as Muslims. The Temple of Heaven of the Taoist Temple Complex in Beijing is the East Asian main article: East Asian religions of East Asian religions (also known as Far Eastern religions or
Taoist religions) consist of several East Asian religions that use the concept of Tao (in Chinese) or yes (in Japanese or Korean). These include Taoism and Confucianism of Taoism and Confucianism, as well as the Korean, Vietnamese and Japanese religions influenced by Chinese
thought. The people's religion of the Chinese folk religion: the indigenous religions of the Han Chinese, or, by metony, all peoples of the Chinese cultural sphere. It includes the syncretism of Confucianism, Taoism and Buddhism, Vuism, as well as many new religious movements such as
Chen Tao, Falun Gong and Iguandao. Other folk and new religions in East Asia and Southeast Asia, such as Korean shamanism, and Jeong Sang-do in Korea; indigenous Filipino folk religions in the Philippines; Shinto, Shugendo, Ryukyuan religion and new Japanese religions in Japan;
Sazana Ph in Laos; Cao Chi, Hea Hảo, and the Vietnamese People's Religion in Vietnam. Indian religions of Indian religions are practiced or were based on the Indian subcontinent. Sometimes they are classified as dharma religions because they all have dharma, a specific law of reality
and a duty expected in accordance with religion. The popular image of Ganeshi in Bharatia Lok Kala Mandal, Udaipur, Indian Hinduism Image of The Hindu lord Vishnu is also called Waydika Dharma, Dharma Veda. It is a synecdosh that describes a similar philosophy of Vaishnavism,
Shaivism and related groups practiced or based on the Indian subcontinent. Concepts that most of them share in common include karma, caste, reincarnation, mantras, yantras, and darshana. (note 2) Hinduism is one of the oldest still active religions, with origin possibly back in prehistoric
times. Hinduism is not a monolithic religion, but a religious category containing dozens of separate philosophies, united as Sanatana Dharma, whose name Hinduism has been known throughout history by its followers. The 10th-century statue of Gommatshwara in Karnataka jainism, taught
mainly by Rishabhanata (founder of Ahimsa) is an ancient Indian religion that prescribes the path of nonviolence, truth and anekantavada for all forms of living beings in this universe; which helps them eliminate all karma, and therefore achieve freedom from the cycle of birth and death
(saṃsāra), that is, the achievement of nirvana. The Jains are mainly in India. According to Dundas, outside of jain tradition, historians date Mahavira as being about contemporaneous with Buddha in the 5th century BCE, and accordingly the historical Parshvanatha, based on the C. 250-
year gap, placed in the 8th or 7th century of BCE. Dibambara Jainism (or dressed in the sky) is mainly practiced in southern India. Their holy books Pravachanasara and Samayasara are written by their prophets Kundakunda and Amritchandra as their original canon is lost. Shvetambara
Jainism (or white clad) is mainly practiced in West India. Their holy books are Jain Agamas, written by their prophet Sthulibhadra. Buddhism Wat Mixay Buddhist shrine in Vientiane, Laos Buddhism was founded by Siddhartha Gautama in the 5th century BC Buddhists generally agree that
Gotama seeks to help sentient beings to put an end to their suffering (dukhe), understanding the true nature of phenomena, thereby escaping from the cycle of suffering and rebirth (saṃsāra), that is, the achievements of the nirv. Theravada Buddhism, which is practiced mainly in Sri Lanka
and southeast Asia along with the popular religion, shares some of the characteristics of Indian religions. It is based in a large texts called Pali Canon. Mahayana Buddhism (or Great Car) according to which many doctrines that have become prominent in China and are still relevant in
Vietnam, Korea, Japan and to a lesser extent in Europe and the United States. Mahayana Buddhism includes disparate teachings such as zen, Pure Earth, and Soka Gakkai. Vajrayan Buddhism first appeared in India in the 3rd century AD. It is currently the most deprived in the Himalayan
regions and extends throughout Asia (Cr. Mikkyo). Two well-known new Buddhist sects are Hảo and Waiana (Dalit Buddhist movement), which were developed separately in the 20th century. Sikhism 1840 miniature Guru Nanak Sikhism is a panentetic religion based on the teachings of
Guru Nanak and ten successive Sikh gurus in 15th century Punjab. It is the fifth largest organized religion in the world, with approximately 30 million Sikhs. The Sikhs are expected to embody the qualities of Sant-Sipahi, the holy soldier, to have control over internal vices, and to be able to
immerse themselves in the virtues that are clarified in Guru Grant Sahib. The main beliefs of the Sikhs are the belief in Waheguura, represented by the phrase ik ōaṅkār, meaning one God, which prevails in everything, along with praxia, in which Sikhs are required to participate in social
reform through the pursuit of justice for all people. Indigenous and folk Chickasaw Native cultural/religious dances peyotists with their ceremonial tools Altai shaman in the temple of Siberia to the urban god Wenao in Magong, Taiwan indigenous religions or folk religions belongs to a broad
category of traditional religions that can be characterized by shamanism, animism and worship of ancestors, where traditional means indigenous, which is indigenous, which is indigenous or fundamental, passed down from generation to generation ... These are religions that are closely
related to a particular group of people, ethnicity or tribe; they often have no formal creeds or sacred texts. Some religions are syncretic, merging different religious beliefs and practices. Australian Aboriginal religions. People's Religions of America: Native American religions are often omitted

as a category in surveys even in countries where they are widely practiced, such as China. Traditional African Shango, Orisha Fire, Lightning and Thunder, in the Yoruba religion, is depicted on horseback The main article: Traditional African Religion Additional information: African diaspora
religions of African traditional religion includes the traditional religious beliefs of people in Africa. In West Africa, these religions include the Akan religion, the mythology of Dagomei (Fon), the mythology of Efika, Odinani, the Serer religion (A ƭat Roog) and the Yoruba religion, while the
Bushongo mythology, the mythology of Mbuti (pygmies), the mythology of The Lugovoi, the religion of Dinka and Central Africa. The traditions of southern Africa include Akaomba mythology, Masai mythology, Malagasy mythology, the San religion, Lozi mythology, Tumbuki mythology, and
zulu mythology. The mythology of the Bantu is found throughout central, southeastern and southern Africa. In North Africa, these traditions include the Berbers and the ancient Egyptians. There are also notable African diaspora religions practiced in America, such as Santeria, Candomble,
Vodong, Lukmumi, Umbanda and Makumba. The holy flames in Ateshgah Baku of Iranian religions are ancient religions whose roots preceded the Islamization of Greater Iran. Currently, these religions are practiced only by minorities. It is based on the teachings of the prophet zoroaster in
the 6th century BC. In zoroastrianism, good and evil have different sources, with evil trying to destroy the creation of Mazda, and goodness trying to sustain it. Mandaism is a monotheistic religion with a strongly ambivalent worldview. Mandaeans were once labeled as the latest Gnos0ts.
Kurdish religions include the traditional beliefs of the Yazidis, Alevi and Ahl-e-Haqq. Sometimes they are called Yazdonism. New Religious Movements Main Article: New Religious Movement See also: A list of new religious movements Faith Bach teaches unity to all religious philosophies.
Cao Chi is a syncretist, monotheistic religion established in Vietnam in 1926. Ekkankar is a pantheistic religion with the aim of making God a daily reality in one's life. Epicureanism is a Hellenistic philosophy that is regarded by many of its practices as a type of (sometimes non-natural)
religious identity. He has his own scriptures, a monthly feast of the mind on the twentieth, and considers friendship holy. Hindu reformist movements such as Ayavajai, Swaminarayan Vera and Ananda Marga are examples of new religious movements in Indian religions. Japanese New
Religion (shinshukyo) is a common category for a wide range of religious movements founded in Japan since the 19th century. These movements have almost nothing in common except the place of their foundation. The largest religious movements concentrated in Japan include Soka
Gakkai, Tenrikyo and Seicho Neue among hundreds of small groups. Jehovah's Witnesses, a non-Authoritarian Christian reformist movement sometimes referred to as the millennial. Neo-Druidism is a religion that promotes harmony with nature and is based on the practice of the Druids.
There are various neo-pagan movements that try to reconstruct or revive ancient pagan practices. These include Hitenry, Ellinism and Kemetism. Neuidism is a monotheistic ideology based on the Seven Laws of Noah and on their traditional interpretations in rabbinical Judaism. Some forms
of parody or fiction based on religion like Jediism, Pastafarianism, Dudism, the Tolkien Religion, and others often develop their own writings, traditions and cultural expressions, and eventually behave like traditional religions. Satanism is a broad category of religions that, for example,
worship Satan as a deity (ethical Satanism) or use Satan as a symbol of carpentry and earthly values (Lava Satanism and Satanic temple). Scientology teaches that people are immortal beings who have forgotten their true nature. His method of spiritual rehabilitation is a type of counseling
known as audit, in which practitioners seek to consciously re-experience and understand painful or traumatic events and decisions in their past to free themselves from their limiting effects. UFOs in which extraterrestrial entities are an element of faith, such as Raelism, the Ethereus Society
and Marshall Vian Summers's New Message from God, unitary universalism is a religion characterized by the support of a free and responsible search for truth and meaning, and has no conventional creed or theology. Wicca is a neo-pagan religion first popularized in 1954 by British civil
servant Gerald Gardner, associated with the worship of God and the Goddess. Related aspects of the Law Home article: Law and Religion Study of Law and Religion is a relatively new area, with several thousand scholars participating in law schools, and academic chairs including political
science, religion and history since 1980. Scholars in this field not only focus on strictly legal issues relating to religious freedom or non-affirmation, but also study religions because they are qualified through judicial discourses or legal understanding of religious phenomena. Exhibitors look at
canon law, natural law and state law, often in a comparative perspective. Experts have explored topics in Western history relating to Christianity and justice and mercy, governance and equality, discipline and love. Common topics of interest include marriage and family, as well as human
rights. Outside of Christianity, scholars studied law and religious ties in the Muslim Middle East and pagan Rome. The research focused on secularization. In particular, the issue of the wearing of religious symbols in public places, such as headscarves banned in French schools, has
received scientific attention in the context of human rights and feminism. Major science articles: Faith and rationality, the link between religion and science, and Epistemology Science recognizes reason, empiricism and evidence; and religions include revelation, faith and holiness, as well as
recognition of philosophical and metaphysical explanations for the study of the universe. Both science and religion are not monolithic, timeless or static, because both are complex social social cultural undertakings that have changed over time between languages and cultures. Concepts of
science and religion are a recent invention: the term religion appeared in the 17th century at the height of colonization and globalization and the Protestant Reformation. The term science originated in the 19th century from natural philosophy in the midst of trying to narrowly define those who
studied nature (natural sciences), and the phrase religion and science emerged in the 19th century because of the re-engineering of both concepts. It was in the 19th century that the terms Buddhism, Hinduism, Taoism and Confucianism first appeared. In the ancient and medieval world,
etymological Latin roots of both science (Sauquia) and religion (religiosity) were understood as the inner qualities of the individual or virtue, not as doctrines, practices or actual sources of knowledge. In general, the scientific method receives knowledge by testing hypotheses for the
development of theories by finding out facts or evaluating experiments and thus only answering cosmological questions about the universe that can be observed and measured. He develops theories of the world that best fit physically observable evidence. All scientific knowledge is subject
to a later clarification or even rejection in the face of additional evidence. Scientific theories that have an overwhelming preponderance of favorable evidence are often seen as de facto points of view in common language, such as theories of general relativity and natural selection, to explain
respectively the mechanisms of gravity and evolution. Religion has no method per se partly because religions originate in time from different cultures, and it is an attempt to find meaning in the world and explain humanity's place in it and the attitude to it and to any positioned persons. In
addition, religious models, understandings and metaphors are also redefined, as are scientific models. As for religion and science, Albert Einstein states (1940): For science, one can only find out what is, but not what should be, and beyond its domain, the values of judgment of all kinds
remain necessary. Religion, on the other hand, deals only with assessments of human thought and action; it cannot justifiably speak of facts and relationships between facts... Now, despite the fact that the spheres of religion and science are clearly marked apart, there are nevertheless
between two strong mutual relationships and dependencies. While religion may be what defines goals, it has nevertheless learned from science, in the broadest sense, what means will contribute to achieving goals she has set. The main article Morality: Morality and Religion Many religions
have a value frame in relation to personal behavior, designed to guide adherents in the definition between right and wrong. These include the Triple Jams of Jainism, the Halah of Judaism, the Sharia of Islam, the canonical law of Catholicism, the eight-fold path of Buddhism and the good
thoughts of zoroastrianism, good words and the concept of good deeds. Religion and morality are not synonymous. Although it's almost an automatic assumption. In Christianity, morality can have a secular basis. The study of religion and morality can be controversial because of
ethnocentric views on morality, the inability to distinguish between group and group altruism and inconsistent definitions of religiosity. Religion influences politics has a significant impact on the political system in many countries. It is noteworthy that most Muslim-majority countries accept
various aspects of Sharia law, Islamic law. Some countries even define themselves in religious terms, such as the Islamic Republic of Iran. Thus, Sharia affects up to 23% of the world's population, or 1.57 billion Muslims. However, religion also influences political decisions in many Western
countries. In the United States, for example, 51% of voters are less likely to vote for a presidential candidate who does not believe in God, and only 6% more likely. Christians make up 92% of the members of the U.S. Congress, compared to 71% of the population (compared to 2014). At the
same time, while 23% of American adults are not religiously affiliated, only one member of Congress (Kirsten Sinema, D-Arizona), or 0.2% of that body, does not claim religious affiliation. In most European countries, however, religion has much less influence on politics, although it used to
be much more important. For example, same-sex marriage and abortion were illegal in many European countries until recently, following Christian (usually Catholic) doctrine. Some European leaders are atheists (such as former French President Francois Hollande or Greek Prime Minister
Alexis Tsipras). In Asia, the role of religion varies greatly from country to country. For example, India was still one of the most religious countries, and religion continued to have a strong influence on politics, given that Hindu nationalists attacked minorities such as Muslims and Christians
who had historically belonged to lower castes. In contrast, countries such as China or Japan are largely secular and thus have much less influence on politics. Secularism Ranjit Singh established secular rule over Punjab in the early 19th century. Main articles: Secularism and secularization
is a transformation of society's politics from close identification values and institutions of a particular religion in non-religious values and secular secular The aim is often to modernize or protect the religious diversity of the population. The economy average income is negatively correlated
with (self-determined) religiosity. Main article: Economics of Religion Additional information: Religion and Business and Wealth and Religion One study showed that there is a negative correlation between self-determined religiosity and the wealth of nations. In other words, the richer a nation
is, the less likely it is that its inhabitants will call themselves religious, whatever that word means to them (many people identify as part of religion (not non-religious), but do not self-identify as religious). Sociologist and political economist Max Weber argues that Protestant Christian countries
are richer because of Protestant work ethic. According to a 2015 study, Christians have the most wealth (55% of the world's wealth), followed by Muslims (5.8%), Hindus (3.3%) and Hindus (3.3%). According to the same study, adherents of the classification of non-religiousness or other
religions occupy about 34.8% of the total world wealth. The authors reported that: Most studies have shown that religious engagement and spirituality are associated with better health outcomes, including greater longevity, survival skills and quality of life associated with health (even during
an incurable disease) and less anxiety, depression and suicide. Several studies found a positive correlation between religious beliefs and practices, as well as mental and physical health and longevity. An analysis of data from the 1998 U.S. General Social Survey, while widely confirming
that religious activity was associated with improved health and well-being, also showed that the role of different measurements of spirituality/religiosity in health is quite complex. The results showed that it may not be appropriate to generalize conclusions about the relationship between
spirituality/religiosity and health from one form of spirituality/religiosity to another, between denominations, or to suggest the effects are uniform for men and women. Main article on violence: Religious violence See also: Islam and violence, Christianity and violence, and Judaism and
violence United Airlines Flight 175 hit the South Tower during the september 11, 2001 attacks in The 9/11 attacks (also referred to as 9/11) were a series of four coordinated coordinated attacks by the Islamic terrorist group Al-Kaida on the United States on the morning of Tuesday,
September 11, 2001. Critics such as Hector Avalos, Regina Schwartz, Christopher Hitchens and Richard Dawkins argue that religions are inherently cruel and harmful to society, using violence to advance their goals in a way that their leaders endorse and exploit them. Anthropologist Jack
David Eller argues that religion is not inherently violent, arguing that religion and violence are clearly compatible, but they are not identical. He argues that violence is not essential or exclusive religion, and that virtually every form of religious violence has its non-religious effects. The
sacrifice of animals, made by some (but not all) religions, is the sacrifice of animals is a ritual killing and offering of an animal to soothe or preserve favors of the deity. It was banned in India. Superstition Additional information: Superstition, Magical Thinking, and The Magic and Religion of
greek and Roman Pagans, who saw their relationship with the gods politically and socially, despised a man who constantly trembled with fear at the thought of the gods (deisidaimonia) as a slave can fear a cruel and capricious master. The Romans called such a fear of the gods superstitio.
The ancient Greek historian Polybiy described superstitions in ancient Rome as a tool of regni, a tool to maintain the cohesion of the Empire. Superstition has been described as irrational cause and effect. Religion is more complex and often consists of social institutions and has a moral
dimension. Some religions may include superstitions or use magical thinking. Adherents of one religion sometimes consider other religions superstitions. Some atheists, deists and skeptics consider religious beliefs to be superstitions. The Roman Catholic Church considers superstition sinful
in the sense that it denotes a lack of trust in God's divine providence and, as such, is a violation of the first of the Ten Commandments. The Catechism of the Catholic Church argues that superstition in some ways constitutes a perverse excess of religion (couple. #2110). Superstition, it
says, is a deviation from the religious feelings and practices that this feeling imposes. This may even affect the worship we offer to the true God, for example, when one attributes value in some way magical certain practices otherwise legitimate or necessary. To attribute the effectiveness of
prayers or sacramental signs to their mere external execution, in addition to the internal orders they require, is to fall into superstition. Cf. Matthew 23:16-22 (couple. #2111) Agnosticism and Atheism Main Articles: Atheism, Agnosticism, Non-Religiousness, and Humanism See also: Criticism
of atheism atheism atheist (lack of faith in any gods) and agnostic (belief in ignorance of the existence of the gods), although specifically contrary to the dark (e.g. Christian, Jewish and Muslim) religious teachings, by definition do not mean the opposite of religious. There are religions
(including Buddhism, Taoism and Hinduism) that actually classify some of their followers as agnostic, atheistic or non-istician. The true opposite of religion is the word non-religious. Non-religiousness describes the absence of any religion; anti-religioussis describes active opposition or
aversion to religions in general. Interfaith Collaboration Home article: Interfaith Dialogue Because religion is still recognized in Western thought as a universal impulse, the goal is to unite in interfaith dialogue, cooperation and religious peace-building. The first major dialogue was the
Parliament of World Religions at the World Fair in Chicago in 1893, which reaffirmed the universal values and recognition of the diversity of practices between different cultures. The 20th century was particularly fruitful in using interfaith dialogue as a means of resolving ethnic, political or
even religious conflicts, and Christian-Jewish reconciliation represents a complete change in the attitudes of many Christian communities towards Jews. Recent interfaith initiatives include common word, launched in 2007 and focused on the rapprochement of Muslim and Christian leaders,
the World C1 Dialogue, the Common Land Initiative between Islam and Buddhism, and the United Nations-sponsored World Week of Interfaith Harmony. Cultural culture and religion are generally regarded as closely related. Paul Tillich looked at religion as a soul of culture and culture as a
form or foundation of religion. In his own words: Religion as the ultimate concern is the meaning-giving substance of culture, and culture is a set of forms in which the main concern of religion expresses itself. In abbreviated form: religion is the essence of culture, culture is a form of religion.
Such consideration certainly prevents the establishment of dualism of religion and culture. Every religious act, not only in organized religion, but also in the most intimate movement of the soul, is formed culturally. Ernst Truch also looked at culture as a soil of religion and thought that, thus,
transplanting religion from its original culture into foreign culture would actually kill it in the same way that transplanting the plant from its natural soil to alien soil would kill it. However, in today's pluralistic situation there have been many attempts to distinguish culture from religion. Domenic
Marbanyan argued that the elements are based on the beliefs of metaphysical different from elements based on nature and natural (cultural). For example, language (with its grammar) is a cultural element, while the sacralization of a language in which a particular religious scripture is written
is most often a religious practice. The same applies to music and art. See also the Religion Portal Cosmogony Religion Index related to the articles Life stance List of products with religious symbols List of religious awards List of religious texts Non-christian religion Description religion
Parody Religion Philosophy Religion and Happiness Religion and Peacebuilding Religion by Country Religious Discrimination Religious Discrimination Social Conditioning Temple Theocracy Of Religion Theological Religion Notes and how, according to Durkheim, Buddhism is a religion. By
default of the gods, Buddhism recognizes the existence of sacred things, namely, the four noble truths and practices derived from them Durkheim 1915 - Hinduism is differently defined as religion, a set of religious beliefs and practices, religious traditions, etc. To discuss this topic see:
Setting boundaries in Gavin Flood (2003), page 1-17. Rene Gunon in his introduction to the study of Hindu doctrines (1921), Sofia Perennis, ISBN 0-900588-74-8, proposes the definition of the term religion and the discussion of its relevance (or absence) for Hindu doctrines (part II, chapter
4, p. 58). Links to Religion - Definition of Religion Merriam-Webster. Received on December 16, 2019. John Morrill; Sonn, Tamara (2013). Myth 1: All societies have religions. 50 great myths of religion. Wylie Blackwell. 12-17. ISBN 978-0-470-67350-8. b c d e f Nongbri, Brent (2013). Before
Religion: A History of modern concept. Yale University Press. ISBN 978-0-300-15416-0. a b James 1902, page 31. a b Durkheim 1915. b Tillich. (1957) Dynamics of Faith. Harper Perennial; (p. 1). a b Vergoth, A. (1996) Religion, Faith and Disbelief. Psychological Study, Press of the
University of Leuven. (p. 16) - b James, Paul and Mandaville, Peter (2010). Globalization and Culture, Volume 2: The Globalization of Religions. London: Sage Publications. - b Faith and Reason by James Swindal, in the Internet Encyclopedia of Philosophy. African Research Association;
University of Michigan (2005). History in Africa. 32. page 119. a b Global religious landscape. December 18, 2012. Received on December 18, 2012. Religiously unleaded. Global religious landscape. Pew Research Center: Religion and Public Life. December 18, 2012. James, Paul (2018).
What does that mean be religious?. In Stephen Ames; Ian Barnes; John Hinxon; Paul James; Gordon Pris; Jeff Sharp: The Struggle for Meaning in the Abstract World. Harper, Douglas. - Online Etymological Dictionary. - Short Oxford English Dictionary - Cicero, De natura deorum II, 28.
Caesar, Julius (2007). Civil Wars - Book 1. Works by Julius Caesar: Parallel English and Latin. Translation by McDevitt, W.A.; Bon, W.S. Forgotten Books. ISBN 978-1-60506-355-3. Sic terror oblatus ducibus, crudelitas in supplicio, nova religio iurisiurandi spem praesentis deditionis sustulit
mentesque militum convertit et rem ad pristinam belli rationem redegit. - (Lat.); Thus, the terror raised by the generals, the cruelty and punishment, the new obligation of the oath, removed all hopes of surrender now, changed the minds of the soldiers, and reduced the issues to the former
state of war. - (English) - Pliny the Elder. Elephants; Their ability. Natural History, Book VIII. Tufts University. Latin: max est elephans proximumque humanis sensibus, quippepeus illis sermonis patrii et imperiorum obedientia, officiorume didicere memoria, amoris et gloriae voluptas, immo
vero, quae etiam in homine rara, probitas, residents, a He understands the language of his country, obeys commands and remembers all the responsibilities he was taught. It is reasonable, so out of the pleasures of love and glory, and, to the extent that rarely among men even, possesses
notions of honesty, prudence and justice; it has religious respect for both the stars and the veneration of the sun and moon. Toronto. Thomas Allen, 2004. ISBN 0-88762-145-7 - In the power of myth, with Bill Moyers, Ed. Betty Sue Flowers, New York, Anchor Books, 1991. ISBN 0-385-
41886-8 - b Huizinga, Johan (1924). Fading middle ages. Penguin Books. 86. Religgio. A tool to learn the Latin word. Tufts University. a b c d e f g Harrison, Peter (2015). Territories of science and religion. University of Chicago Press. ISBN 978-0-226-18448-7. a b Roberts, John (2011).
10. Science and Religion. In Schenk, Michael; Figures, Ronald; Harrison, Peter( 254. ISBN 978-0-226-31783-0. a b c d e Morreall, John; Sonn, Tamara (2013). Myth 1: All societies have religions. 50 great myths about religions. Wylie Blackwell. 12-17. ISBN 978-0-470-67350-8. b Barton,
Carlin; Boyarin, Daniel (2016). 1. Religion without Religion. Imagine No Religion : How Modern Abstractions Hide Realities. Fordham University Press. 15-38. ISBN 978-0-8232-7120-7. Barton, Carlin; Boyarin, Daniel (2016). 8. Imagine no Threskeia: The Challenge of the Nontransulator .
Imagine no religion : How modern abstractions hide ancient realities. Fordham University Press. 123-134. ISBN 978-0-8232-7120-7. Harrison, Peter (1990). Religion and religion in the English Enlightenment. Cambridge: Cambridge University Press. ISBN 978-0-521-89293-3. b Duboisson,
Daniel (2007). Western Building of Religion : Myths, Knowledge and Ideology. Baltimore, Md.: Johns Hopkins University Press. ISBN 978-0-8018-8756-7. a b c Fitzgerald, Timothy (2007). Discourse about politeness and barbarism. Oxford University Press. 45-46. Smith, Wilfred Kntwell
(1991). The meaning and end of religion. Minneapolis: Fortress Press. ISBN 978-0-8006-2475-0. Nongbri, Brent (2013). Before Religion: A History of modern concept. Yale University Press. page 152. ISBN 978-0-300-15416-0. Although the Greeks, Romans, Mesopotamians and many
other peoples have a long history, the history of their respective religions has a recent pedigree. The formation of ancient religions as objects of study coincided with the formation of the religion itself as a concept of the 16th and 17th centuries. Harrison, Peter (1990). Religion and religion in
the English Enlightenment. Cambridge: Cambridge University Press. page 1. ISBN 978-0-521-89293-3. The fact that there are such entities as religions in the world is an undeniable statement... However, this was not always the case. The concepts of religion and religion, as we now
understand them, appeared quite late in Western thought, during the Enlightenment. Between them, these two concepts provided a new basis for classifying specific aspects of human life. Nongbri, Brent (2013). 2. Lost in Translation: Inserting Religion into ancient texts. Before Religion: A
History of modern concept. Yale University Press. ISBN 978-0-300-15416-0. John Morrill; Sonn, Tamara (2013). 50 great myths about religions. Wylie Blackwell. page 13. ISBN 978-0-470-67350-8. Many languages do not even have a word equivalent to our word religion; there is no such
word in the Bible or in the Koran. - Hershel Edelhait, Abraham Edelhait, History of zionism: Handbook and Dictionary, page 3, with reference to Solomon Seitlin, Jews. Race, nation or religion? (Philadelphia: College Of Drops, 1936). Linda M. Whiteford; Trotter II, Robert T. (2008). Ethics of
anthropological research and practice. Waveland Press. page 22. ISBN 978-1-4786-1059-5. a b Burns, Joshua Ezra (June 22, 2015). 3. Jewish ideologies of peace and peacemaking. In Omar, Irfan; Duffy, Michael. ISBN 978-1-118-95342-6. a b The nature of religion. Social Sci LibreTexts.
August 15, 2018. Received on January 10, 2021. Kuroda, Toshio (1996). Translation: Jacqueline E. Stone. Imperial law and Buddhist law (PDF). Japanese Journal of Religious Studies: 23.3-4. Archive from the original (PDF) dated March 23, 2003. Received on May 28, 2010. Neil McMullin.
Buddhism and the state in Japan of the SIX century. Princeton, New Jersey : Princeton University Press, 1984. Harrison, Peter (2015). Territories of science and religion. University of Chicago Press. page 101. ISBN 978-0-226-18448-7. The first recorded use of Buddhism was 1801,
followed by Hinduism (1829), Tauism (1838) and Confucianism (1862) (see figure 6). By the mid-nineteenth century, these terms had secured a place in the English lexicon, and the meowing objects they were talking about had become constant features of our understanding of the world.
Josephson, Jason Ananda (2012). The invention of religion in Japan. University of Chicago Press. page 12. ISBN 978-0-226-41234-4. In the early nineteenth century, much of this terminology appeared, including the formation of the terms Buddhism (1801), Hinduism (1829), Tauism (1839),
zoroastri-anism (1854) and Confucianism (1862). Such the construction of religions was not just the production of European translation terms, but also the re-certification of thinking systems in such a way that they are strikingly detached from their original cultural environment. The initial
discovery of religions in different cultures was based on the assumption that each nation has its own divine revelation, or at least its own parallel with Christianity. In the same period, however, European and American researchers often assume that specific African or Indian tribes do not
have a religion in general. Instead, these groups are known to have only superstitions and as such they have been seen as less human. John Morrill; Sonn, Tamara (2013). 50 great myths about religions. Wylie Blackwell. page 12. ISBN 978-0-470-67350-8. The phrase World Religions
appeared when the first parliament of world religions was held in Chicago in 1893. Representation in Parliament is not comprehensive. Naturally, Christians dominated the meeting, and Jews were represented. Muslims were represented by one American Muslim. India's extremely diverse
traditions were represented by one teacher, while three teachers represented perhaps more homogeneous strains of Buddhist thought. The indigenous religions of America and Africa were not represented. However, since the convening of the Parliament, Judaism, Christianity, Islam,
Hinduism, Buddhism, Confucianism and Taoism have been widely defined as world religions. They are sometimes referred to as the G7 in religious textbooks, and many generalizations about religion have come from John Morrill; Sonn, Tamara (2013). 50 great myths about religions. Wylie
Blackwell. page 14. ISBN 978-0-470-67350-8. Before the British colonization of India, for example, people there had no concept of religion and the concept of Hinduism. In classical India there was no word Hinduism and no one talked about Hinduism until the 1800s. Prior to the introduction
of the term, Indians identified themselves by any criteria- family, profession, or social level, and perhaps by the scriptures they followed, or by the particular deity or deities they cared for in various contexts or to which they were or were devoted. But these diverse identities have been united,
each of which is an integral part of life; no part existed in a single area identified as religious. Various traditions also do not unite under the term Hinduism, sharing such common features of religion as a single founder, creed, theology or institutional organization. Pennington, Brian K. (2005),
Was Hinduism Invented?: British, Indian, and Colonial Building Religion, Oxford University Press, page 111-118, ISBN 978-0-19-803729-3 - Lloyd Ridjoon (2003). The world's major religions: from their origins to the present. Routledge. 10-11. ISBN 978-1-134-42935-6., quote: Hinduism is
often said to be very ancient, and in some ways it is true (...). It was formed by the addition of english suffix-ism, of Greek origin, to Hindu, Persian origin; it was around the same time that the word Hindu, without suffix-ism, began to be used mainly as a religious term. (...) The Hindu name
was first a geographical name rather than a religious one, and it originated in the languages of Iran, not India. (...) Together with their culture, they called non-Muslims Hindu. (...) Since people called Hindus are different from Muslims primarily in religion, the word has religious implications
and refers to a group of people who are identified by their Hindu religion. (...) However, it is a religious term that the Word Hindu is being used in English, and Hinduism is the name of religion, although as we have seen, we should beware of any false impression of uniformity that it may give
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similar terms over the years (Blumer and Benson, 1975; Geswind, 1975, 1977; Blumer, 1999; Devinsky and Miner, 2009). It is said that these patients have a deepening of emotions; they attribute great importance to ordinary events. This may manifest itself as a tendency towards a cosmic
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2. Received on October 18, 2007. Enthusiasm for evangelism among Christians was also accompanied by the realization that the most immediate problem to be solved was how to serve a huge number of converts. Simatupang said that if the number of Christians doubled or tripled, the
number of ministers should also be doubled or tripled, and the role of the egg should be maximized, and Christian service to society through schools, universities, hospitals and orphanages should be increased. In addition, for him, the Christian mission must be involved in the struggle for
justice in the modernization process. Fred Kammer (May 1, 2004). Keeping Faith Justice. Paulist Press. page 77. ISBN 978-0-8091-4227-9. Received on October 18, 2007. Theologians, bishops, and preachers called on the Christian community to be as compassionate as their God,
affirming that creation was for all mankind. They also accepted and developed the identification of Christ with a poor and necessary Christian duty to the poor. Religious congregations and individual charismatic leaders have contributed to the development of a number of hospital facilities,
hospices for pilgrims, orphanages, shelters for unmarried mothers, which have laid the foundation for a modern large network of hospitals, orphanages and schools to serve the poor and society as a whole. Bowl Press. March 1994. ISBN 978-0-8272-0463-8. Received on October 18, 2007.
In the central provinces of India, they have set up schools, orphanages, hospitals and churches, and have spread the message of the gospel in the zenans. Christianity is still the largest religion in the world by population. Pew Research Center. Received on February 27, 2019. a b c Editors,
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