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Important Review Portions of:
                “Religion in Sociological Perspective" by Keith A. Roberts

                                  Chapter One
pg. 4
1) Durkheim’s formal definition, then, is: “A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden; beliefs and practices which unite into a single moral community called a Church, all those who adhere to them.
pg. 6
2) Greeley suggests that any being, social process, or value that gives meaning and purpose to life tends to become a source of reverence of profound respect.
pg. 8
3) The task of the social scientists is to discover what it is that gives meaning to peoples live’s, for that is their religion.
Pg. 9
4) where one finds awareness of and interest in the continuing, recurrent, permanent problems of human existence— the human
condition itself, as contrasted with specific problems; where one finds rites and ,shared beliefs relevant to that awareness, which define the strategy of an ultimate victory; and where one has groups organized to heighten that awareness and to teach and maintain those rites and beliefs— there one has religion.
pg. 9
5) Nacrosymbolic symbols are those that help one interpret the meaning of life itself and that involve a cosmology or world view.
pg. 9
6) Many non religious syrnbols are microsybolic, that is, symbols that affect both everyday interaction with others and the enhance daily communication and cooperation.
pg. 9
7) Ceertz’s definition:
Religion is
(1) a system of symbols which acts to
(2) establish powerful, pervasive, and long lasting moods and motivations in people by
(3) formulating conceptions of a general order of existence and
(4) clothing these conception with such an aura of factuality that the moods and motivations seem uniquely realistic.
pg. 15
8) Associational involvement refers to frequency of attendance to
church services and participating in the workings of the institution. Communal involvement is a measure of how many members are of the same religious group.

 

                                     Chapter Two
pg. 27
1) Sociology does not offer the whole truth any more than any other discipline or perspective, but it does offer insights that can be helpful to those interested in religion— whether they be believers or skeptics.
pg. 27
2) We seek neither to dissuade believers from their faith nor to convince skeptics of the efficacy of religion. Our goal is to gain a new perspective on religious behavior and thereby expand our comprehension of religion.
pg. 28
3) We will investigate differences in beliefs, not because we expect to prove their truth or falsehood, but because beliefs— regardless of their ultimate veracity —can influence how people behave and how they understand the world.
pg. 28
4) Religious institutions, however, can also affect behavior quite independently of beliefs. In  , religious institutions sometimes entice people to behave contrary to the official belief system of that religion.
pg. 36
5)  a variable can be a contributing factor, which means it is one of many factors.
pg. 36
6) A necessary factor is one that must be present. It may not be the only factor that may cause a behavior pattern, but if the factor is absent, the behavior will not occur.
pg. 36
7) it is extremely rare that a sociologist can assert with assurance that a factor is necessary and sufficient. Indeed, sociology is often referred to as a probability science because it usually points to various contributing factors
pg. 40
8) symbolic Interactionalism is one theoretical perspective of sociology— especially of social psychology. This perspective maintains that individuals do not respond to the World or to other people directly, but they place a symbolic meaning on objects and behaviors and respond to that meaning. Many times these symbolic meanings and rules of behavior are learned at a very early age and are so thoroughly assumed to be ‘the way things are” that they are taken for granted by the individuals involved.

 

                                           Chapter Three
pg. 47
1)   macro perspective we simply mean a theory that attempts to explain the relationships and dynamics of the society at large.
pg. 47
2) functionalism sought to explain social organization and behavior in terms of how a particular behavior satisfied human or social needs.
pg. 48
3) Malinowski maintained that evil and misfortune cause persons to feel helpless. Religion allows one to feel that there is a source or power and hope that is greater than one’s own resources.
pg. 49
4) k. R. Radcliffe-Brown developed a different approach to functionalism. According to him, the function of most social patterns is traceable not to individual needs but to needs or requirements of the society as a whole.
pg. 50
5) According to Durkheim, the? term God is a metaphor for society; worship or cod is really worship of one’s own society.
pg. 5l
6) Primary rituals are rituals designed to alleviate this anxiety of grief; they serve an individual function, a la Thealinowski. Secondary rituals, on the other hand, work to create anxiety, insuring that society's members will conform to social norms.
Pg. 53
7) The world view must be presented to the prospective believer in such a way that the person seems to be held by the belief rather than voluntarily holding the beliefs.
pg. 54
8) with some exaggeration we may say that instead of Americans belonging to churches because they believe in religion, there may be a strong tendency for them to believe in religion because they belong to churches.
pg. 55
9) . .a sense of collective national identity and sense of purpose is critical and that a new form of religion has emerged in the United States to fulfill that function. Referred to as civil religion.
pg. 56
10) religion establishes norms that benefit the social structure and creates an environment of moral obligation with reference to these norms. Because individuals do occasionally sin or violate taboos, most religions have some sort of regaining of favored status
pg. 57
11) The word worship itself suggests this emphasis. It actually means worth ship, that which is of central value is lifted up, praised, recognized.
pg. 57
12) However, surveys of Americans, even of those Americans who say that religion is important to them, show that religion has little effect on their ideas of social morality
pg. 57
13) The fact of the matter is that the religious affiliation of the average American does not significantly affect his or her everyday values
pg. 61
14) He maintained that values and beliefs basically operate (After the fact) to justify the self interests of various groups. Along this line, Marx viewed religion as an ideology that justified the current social arrangements
pg. 64
15) The insistence by a religious group that its members have exclusive possession of truth, knowledge, and goodness is called
particularism.
pg. 69
16) Religion is capable of disruption because religious values sometimes define social relationships differently from the way the
encompassing culture does
pg. 73
but also repugnant; it is capable not only of being helpful but also of being dangerous. This ambiguity rests in part in the attribution of great power that it possesses, it holds the potentiality of being either beneficial or harmful.
pg. 74
2) not everything that is extraordinary is something that is treated with profound reverence and respect.
pg. 77

 

                                    Chapter Four
1) Durkheim defined the sacred realm as one that is both attractive ‘thus are stories or belief systems that help people understand the nature of the cosmos, the purpose and meaning of life, or the role and origin of evil and suffering.
pg. - 88
4) The participant interprets the ritual and myth as mutually supportive, hence it is mutually supportive for that person.
pg. 88
5) Meanings can only be stored in symbols: a cross, a crescent, or a feather. Such religious symbols dramatized in rituals or related in myths, are felt somehow to sum up what is known about the way the world is.
pg. 89
6) If the myth is well known and if the symbolic meaning of the ritual action is understood by the celebrant, then all that is necessary to elicit certain moods and motivations is to introduce the symbol itself.
pg. 89
7) Ethos refers to attitudes about life, whereas world View refers to an intellectual process (concepts of a general order of existence).
pg. 91
8) When an experience does not seem to fit into the proper mold, the person feels dissonance. According to cognitive psychologist Jean Piaget, one is likely to revise and reorder one’s world view when too much dissonance occurs.
pg. 92
9) Many taboos function to protect the culture's world view and to provide a category for those things that don't make sense.
pg. 94
10) . most world religions have within them an official and a folk version of the faith that blends with local customs, beliefs and myths.
pg. 95
11) The myths and symbols of the religion may be interpreted in such a way that they confirm and justify the local concepts of morality. The ethnocentric biases of the community may be so strong that this localized version of the religion may seem to be the only true understanding of the faith.

 

                                        Chapter Five
pg. 101
1) The term conversion refer to a process of “turning around” or changing direction in life. specifically it refers to a change of world view.
pg. 102
2) Brainwashing is usually used to refer to a process by which persons are involuntarily caused to adopt a belief system -  a set of behaviors, or a world view.
pg. 104
3) Kanter found that commitment occurs on three different levels:
commitment to the organization (instrumental commitment), commitment to other persons in the group affective commitment),
and commitment to the rules, regulations and mores of the group (moral commitment)
pg. 104
4) At the instrumental level, the individual must be convinced that continued association with the group or organization is worth the time and effort it demands. Hence, the individual engages in a sort of cost —benefit analysis.
pg. 105
5) Affective commitment refers to an emotional dependence on the group. The group's members become one’s primary set of relations.
pg. 106
6) The affective commitment process involves two mechanisms:
detachment, or renunciation, of former ties and communion with the new group.
pg. 107
7) The third level of commitment refers to commitment to the norms and values of the group, including the ideology itself.
pg. 107
8) There are two mechanisms that can enhance the moral commitment of devotees: mortification and transcendence.
pg. 107
9) The mortification process places heavy emphasis on the willfulness, egotism, selfishness, and conceit of people, and this generates a sense of profound humility. This is done by emphasizing that without this group or the faith perspective of this charismatic leader, the members would be worthless degenerates.
pg. 108
10) second process: transcendence. Although the person may feel worthless as an individual, his or her life has ultimate and eternal meaning as a member of the group.
pg. l21
11) one reason that Roman Catholics, Jews, and conservative Protestants tend to have higher retention rates than do liberal
protestants is that the former are much more likely to marry within their own denominations.

 

                                           Chapter Six
pq. 124
1) Kohlberg’s 1st stage, preconventional level, the person is entirely egocentric in outlook. Right or wrong is gauged strictly in terms of the consequences for that individual-
pg. 126
2) Kohlberg’s 2nd stage, conventional level, the individual begins to realize the importance of the social group. Conformity to the social group takes on extreme importance, and the individual is willing to sacrifice his or her own needs and desires for the sake of the group.
pg. 127
3) At Kohlberg’s 3rd stage, principled level, the individual defines morality in terse of fairness for everyone, not just for self or for one’s own group.
pg. 129
4) Fowler’s 1st stage, intuitive —projective, is egocentric, with the individual unable to imagine that there could be any other
perspective on events and experiences other than his or her own.
pg. l30
5) In Fowler’s 2nd stage, mythic literal, the person tends to be oriented toward acceptance of whatever authority figures Bay and are extremely literal in their acceptance of anything in print. This literalism is especially pronounced in relationship to scripture.
pq. 130
6) Fowler’s 3rd stage, conventional, has religiosity primarily focused on group conformity. Authority is external to the self, residing in the group— what “they” think.
pg. 131
7) In Fowler’s 4th stage, individualize— reflective, faith, the symbol, is understood as separable from its meaning. The individual understands that meaning is assigned to symbols and that meanings can be reinterpreted or that symbols can change.
Meaning is “constructed” or arbitrarily assigned.
pg. 131
8) In Fowler’s 5th stage, conjunctive faith, the individual begins to recognize the power of imagery and renews his/her interest in mythology. But myths are clearly understood as rich in symbolism; they are not accepted at face value or interpreted literally.
pg. 13l
9) In Fowler’s 6th stage, universalizing faith, often generates new visions, each with unique characteristics and combined in complex ways. The element that stage 6 persons have in common is that they are driven by a vision of justice that supersedes the normal boundaries between groups and nations.
pg. 135
10) Especially when one is in situations where the norms of behavior are at all ambiguous, the evidence indicates that we look around to see how others have responded and tend to accept their definition of the situation as fearful, normal, anger producing, inspiring, funny, or whatever.
 
                                         Chapter Seven
pg. 147
1) Weber maintained that new religions generally get their impetus from the attraction of a charismatic leader, a dynamic person who is perceived as extraordinary and set apart from the rest of humanity.
pg. 148
2) Lichier suggests that the charismatic leader is the source of truth simply because he/she utters it. The ideological leader, on the other hand, is one whose leadership comes from an ability to interpret an existing belief system in a compelling manner.
pg. 149
3) In its simplest form the great person theory suggests that some individuals are so dynamic and magnetic that they could transform any culture. The current evidence suggests otherwise; certain conditions in the society may he conducive or non conducive to the rise of a charismatic leader.
pg. 150
4) Anomie is the feeling cf frustration that results when the rules of the game are unclear. It is frustration due to a lack of consistent cultural expectations. Alienation is the feeling of frustration that results when the rules are clear, but when one feels left out of the social matrix.
pg. 152
5) This process of routinization (developing stable routines) is commonly referred to by sociologists as institutionalization.
pg. 155
6) Mixed motivation is more likely to develop when the group's sense of security is institutionally based rather than charismaticaly based.
pg. 155
7) Goal displacement began to occur in the allocation of time and resources because the areas in which success did occur provided ego gratification for the individuals involved. Success can be intoxicating and alluring and can cause one, consciously or otherwise, to redefine one’s goals.
pg. 158
8) the religious massage is translated into specific guidelines of behavior for everyday lire. If this is not done, the religious belief
system may remain at such an abstract level that the ordinary person does not grasp its meaning or import for everyday living.
pg. 
9) The dilemma: abstract moods, motivations, and concepts must be made concrete so lay people can comprehend meaning and implication, BUT by translating the spirit or faith into specific moral rules and ritual requirements the later generations may become literalistic and legalistic about those rules and may miss the central message.
pg. 162
10) Mathisen says the symbolic dilemma is less likely to occur in groups that stress intense emotional conversion experiences and that have strong mechanisms to sustain the plausibility to the world view and the symbol systems. But to marginal religious groups, the religious symbols may serve to enhance group boundaries, thus they are less susceptible.

 

                                    Chapter Eight
pg. 165
1) The resource mobilization perspective maintains that the way of any group to achieve its goals is limited by the self —interests of other groups and by various change— resistant forces. Success can be realized only if the group is able to mobilize or activate resources in its own behalf.
pg. l66
2) The transformative group seeks total change or the entire social structure. Moderate reforms are considered insufficient.
pg. 166
3) The reformative group seeks partial change in social structure. Change in individuals is considered insufficient; the society itself must be reformed; but the society and culture are not viewed as utterly depraved.
pg. 166
4) The redemptive focus seeks total change in the individual; changes in the organization of society are seen as secondary to personal conversion.
pg. 166
5) The alternative change groups are interested only in partial change in the individual.
pg. 158
8) the religious massage is translated into specific guidelines of behavior for everyday lire. If this is not done, the religious belief
system may remain at such an abstract level that the ordinary person does not grasp its meaning or import for everyday living.
pg. 
9) The dilemma: abstract moods, motivations, and concepts must be made concrete so lay people can comprehend meaning and implication, BUT by translating the spirit or faith into specific moral rules and ritual requirements the later generations may become literalistic and legalistic about those rules and may miss the central message.
pg. 162
10) Mathisen says the symbolic dilemma is less likely to occur in groups that stress intense emotional conversion experiences and that have strong mechanisms to sustain the plausibility to the world view and the symbol systems. But to marginal religious groups, the religious symbols may serve to enhance group boundaries, thus they are less susceptible.

 

                                         Chapter Ten
pg. 206
1) Marx believed that beliefs and values are a result of economic forces, that one’s ideals act to justify one’s economic fortunes— or to compensate one for a lack of economic fortune.
pg. 206
2) Weber viewed Marx's position as only a partial truth. He insisted that while economics can affect religion, religion can also affect economics.
pg. 207
3) Martin Luther developed a different concept of divine service. He stressed the priesthood of all believers and insisted that one could be called by Sod to a variety of occupations that served humanity. This new concept of a calling is referred to as the “doctrine of Vocation.”
pg. 2 07
4) John Calvin even suggested that when a person was hard at work, he or she was most in the image of God.
pg. 207
5) The Protestant emphasis on asceticism and on delayed gratification served to enhance this aspect of capitalistic enterprise.
pg. 213
6) Lenski round that people who were devotional in their religious orientation were more likely to be influenced by their faith in
economic and political matters than Were those who were “orthodox.”
pg. 218
7) Probably no local congregation is totally class— exclusive, and some congregations are relatively well integrated in terms of class. Nevertheless, the tendency is for local congregations to be somewhat more segregated by social class than nationwide denominational affiliation statistics report.
pg. 22l
8) Highly educated Jews were more likely to have institutional affiliation and participation at the synagogue but were less likely
to observe private family rituals (Jewish devotionalism) than were lower-class Jews.
pg. 22l
9) an individual's style of religiosity is highly correlated to his or her socioeconomic status. more important, Demerath suggests that members of different social classes who belong to the same church may to active in different ways and may have quite different needs met by the same organization.
pg. 221
10) Stark notes that high status church members participate to a greater degree in those activities that reinforce their respectability and confirm their worldly activities in ways that will offer comfort and solace and will provide compensations for one’s lack of worldly success.

 

                                      Chapter Eleven
pg. 224
1) Ally belief system that attempts to; explain the reasons for evil, suffering, and injustice by placing them in a divine master scheme is referred to as theodicy.
pg. . 225
2) flax Weber maintains that the lower their social class, the rote likely people are to adhere to an otherworldly religion.
pg. 225
3) As Weber puts it, “the fortunate is seldom satisfied with the fact of being fortunate. Beyond this one needs to know that one has the right to good fortune that one ‘deserves’ it.
pg. 2O
4) In the upper classes, economic prosperity is defined as a blessing of sod or even as sign of divine favor. Moreover, members of the upper classes are accustomed to controlling their own destinies. Their outlook stresses individual accomplishment, a positive assessment of their ability to change things in this world, and a high valuation of individual initiative.
pg. 231
5) . . the concepts of sin in the affluent uptown churches emphasize failure to pay one’s debts, participating in shady business activities” failure to live up to one’s contracts Or agreements, and lack of involvement in social and civic obligations.
pg. 231
6) Religion is generally viewed as a good and leavening force in society, but upper-class citizens believed that religious organizations ought not meddle in political or economic matters.
pg. 23 2
7) Whereas the lower-class churches focus on sin as a state of being, the middle-class churches limit their concept to the plural sins’— specific actions or personal characteristics.
pg. 232
8) In middle— and upper-class churches, individuals are encouraged to cultivate a sense of self— worth and self— esteem.
pg. 233
9) In each society where members of several social classes share a common religion, the faith tends to be modified and reinterpreted to fit the needs and the values of each socioeconomic group.
pg. 236
10) . . upper-class church members tend to have much more accurate knowledge of the official teachings. However, lower-class members tend to be more willing to apply their faith to everyday life— including all realms.
pg. 237
11) - . congregations will often act collectively in ways that members would reject individually. This is largely because the clergy are able to call on beliefs that are commonly held but that do not coincide with the self —interests of the members. In the context of a group that they view as important, these members will support policies and actions that they might otherwise oppose.
pg. 238
12) Religious teachings can became a tool for justifying one’s self— interests, or they may cause one to advocate positions that run counter to one’s own economic interests.
pg. 23 9
13) Gary Karl found that infrequent church attendance and indifference to religion were positively correlated with militancy.
pg. 241
14) The idea of the soul, as something separate from the body: that would live on after the material body died was an idea introduced by the Greeks and is found in later rabbinical writings and in the Christian New Testament.
pg. 243
15) In most cases, millenalism is a phenomenon or ethnic groups that have endured sustained subjugation. The predisposing factor is the gap between the socioeconomic expectations of a group and their actual ability to satisfy their needs.
pg. 244
16) Postmillenial belief holds that Christ will Come to reign over the earth, but only after humans have prepared the way.
pg. 245
17) within Christianity, apocalypticism is normally based on a literal interpretation of the Book of Revelation. Its utter rejection of the present age and present world disallows any attempt to bring change.
pg. 246
18) Reform Jews await a “messianic age,” which they believe will be established by combined human and divine effort. Orthodox Jews hold to a belief in a coming messiah who will bring the Kingdom of God into being, will reunite the Jews, and will rebuild the temple.
pg. 24
19) Women are disproportionately attracted to the type of religious experience that normally appeals to the very poor.
pg. 248
20) Perhaps the most important variation in black religiosity is that due to socioeconomic standing. The lower-class churches are characterized by emotionalism and fundamentalism, and the minister is unlikely to have had any formal theological training.

On the other hand: the religious expression of the black professional class is quite similar to the religiosity of the white middle class. It is characterized by orderly and rational worship conducted by a well— educated and theologically trained minister.
pg. 249
21) By providing blacks with a world view that is profoundly otherworldly, slave owners hoped to replace the last vestiges of
African hopes for freedom with a sacred system that the whites could control.
pg. 249
22) slave religion was influenced by certain patterns of religiosity that are common to many African religious ceremonies. According to Herskovits, the tendency to turn to religion rather than to political action to alleviate frustrations is typical of African cultures.
pg. 252
23) The use of religious language for coded communication is certainly not a new phenomenon, .for there are other reports of
oppressed peoples communicating in a similar manner.

 

                                Chapter Twelve
pg. 262
24) The evidence now shows that infrequent church attendees are more prejudiced than non —attenders but that frequent attendees are the lowest of all on scales of prejudice.
pg. 263
25) Religion provides countervailing forces that may unconsciously encourage prejudice even while it offers beliefs that would combat it.
pg. 263
26) The articulation of a systematic philosophical and “scientific” statement that divides humans into higher and lower orders of
being has been given credence only since the 18th century.
pg. 264
27) persons who are racist feel superior to or of greater worth than someone who has a different genetic structure (different skin color, hair color, facial features, etc.). In other words. their sense of worth is centered on their genes.
pg. 264
28) By contrast, racism assumes some segments of humanity to be defective in their essential being and thereby incapable of full
regeneration. The assured defect is not one of character or spirit, but a defect of creation: biologically ‘they” are less human.
pg. 265
29) Despite the fact that racism and Christianity involve assumptions that are logically contradictory, the two ideologies have historically existed together and even been intertwined.
pg. 265

Nominative racism is the desire by some people to dominate or control members of another group.
pg. 265
31) Aversive racism is expressed in the desire to avoid contact ,with blacks rather than the desire to subjugate them.
pg. 266
32) Certain strains of protestantism theology placed heavy emphasis on the moral purity and perfection of the saved” An important aspect or this puritanism was the desire to avoid contact with anything that was evil or could be polluting.
pg. 268
33) “Christian thought and thus Western civilization are permeated with the idea that people are individually in control of, and
responsible for, their own destinies. This doctrine is significant in race relations because many conservative Christians put the blame for disadvantage on those who are disadvantaged.
pg. 268
34) Institutional discrimination refers to policies that discriminate against members cf a particular group. It may not be intentional; it may result because members of that group ar disproportionately represented in a certain status
pg. 268
35) Sometimes discrimination in one institution affects discrimination in another. This is called systemic discrimination. For example, discrimination in education has often led to discrimination in the job market.
pg. 269
36) Belief in traditional Christian “total free will” doctrine of individual responsibility and moral retribution are less likely to work for the reduction of institutional discrimination; maintaining that the only factor necessary to reduce inequality is to teach minority individuals to be more responsible for theirs own lives.
pg. 269
37) Particularism is the assumption that one’s own religion is uniquely true and legitimate and that all others are false.
pg. 271
38) Hartley found a high level of prejudice toward 3 nonexistent groups; more than half of the respondents desiring avoidance
and some respondents wanting the 3 ‘paRe— believe groups expelled from the country. The 3 groups were the Danireans, the Pireneans, and the Wallonians.
39) Dualism is seeing the world in terms of “we” and “they.’ This   suggest that any belief system or ideology is likely to be perceived and interpreted by some people in categorical (nominal) terms.
pg. 27
40) Religious prejudice is often an actual reflection of larger social conflicts rather than their cause; the out— group is defined
as spiritually interior so that members of the in-group do not teal guilty about their blatantly unjust behavior.

 

                                       Chapter Thirteen
pg. 280
41) New religious movements as well as established churches often single out women: accusing them of sexual weakness,
sinfulness and impurity.
pg. 281
42) In the US, but net in Canada, the most active church members have been found to be most likely to hold sexist attitudes.
pg. 281
43) Individuals holding fundamentalist religious orientations are more likely than others to insist that women “stay in their place.”
pg. 281
religious orientation
pg. 285
50) Martin Luther emphasized that a woman was responsible for the Fall; so it was that the Adam and Eve story became a much more important justification of misogynous in Christian history than it ever was in the ancient Hebrew tradition.
pg. 285
51) St Augustine held to the Platonic view that passion was evil and that the sexual act lowered humans to the frenzied and
unthinking level of beasts. He taught that when the sexual act was performed, it should be done without emotion or feeling.
pg. 285
52) According to Ruether’s study of the rationale for virgin lifestyles in the early church, virginity caused women to rise above their (innately evil) natures but it caused men to fulfill their (innately good) natures. Celibacy as only one Christian lifestyle for men- For women, it was the only path to holiness.

pg. 289

It was those same celibate males who sometimes felt sexual desires and who blamed women for creating these ‘unholy”
44) one’s present religiosity and affiliation have been found to be sore predictors of gender— role attitudes than one’s childhood
pg. 282
45) The passage in Genesis that says that God created man is written with the term ‘adham. Hence it would read ‘God created humanity in his own image, male and female he created them.” Her the scriptures are less sexist than some people assume when they are limited to English versions.
pg. 282
46) Attitudes towards women are not consistent in the Old Testament, for it was written over a period of many centuries. The
book of Proverbs, for example, depicts women as sources of great wisdom.
pg. 283
47) Aristotle taught that every sale seed should normally produce its own image in another sale. Females were the result of an
accident or aberration in the womb in which the lower material substance of the female womb subverted and warped the higher
characteristics of the male. Women, clearly, were viewed as defective human beings.
pg. 283
48) Much of the sexist bias in Christian history comes from the Greek, not the Hebrew: legacy.
pg. 284
49) There are numerous references to women preachers who were sent by Paul or who accompanied him. In actual practice, he did not prohibit women from leadership roles.
pg. 28 8
53) Saturnius, a Gnostic leader, believed that God had created 2 kinds of people, the wicked and the good. He believed that they represented the good and those the inherently evil.
pg. 286
54) In the 19th century, the major characteristics attributed to Jesus were changed to loving, self-sacrificing, tender heartiness, and willingness to forgive. Male church attendance dropped off and religion cane to be viewed as a Woman's concern.
pg. 286
55) Women were now viewed as more religious than men and as the transmitters of morality, but still not as highly rational.
pg. 287
56) The feminization of religion may have occurred precisely because religion was being dislodged from direct access to political power; it was becoming identified as a concern of the home and the individual.
pg. 290
57) The social sanctions for not conforming to informal norms and expectations can be much stronger than those associated with violation of the official norms of the denomination.
pg. 292
58) Lehman’s study showed the majority of American Baptist church members had no objection to having a female minister, but 3/4ths of them still believed that “most church members were opposed to having a woman pastor. The more active the member, the more negative he/she was to the idea of a woman minister.
pg. 294
59) Negative religious views of women frequently develop at precisely those times when Then are losing the economic advantages of having a subordinate female class.
pg. 295
60) Pope Alexander IV held to the official church position that witchcraft and sorcery were illusions; in 1454 Pope Innocent VIII, however, issued a bun making witchcraft a form of heresy and empowering inquisitors to eradicate this cancer from Christendom.
pg. 295
61) Two Dominican priests armed with authority from the Pope, wrote Ph witch's Hammer articulating why women are witches. They claimed that the term female came from the word femina, which meant lacking in the faith.
pg. 296
62) Because women were viewed as fickle, feeble in intelligence, spiritually weak, and innately carnal, they were considered to be much more Vulnerable to “strictly heterosexual’ devil and were duped by carnal lust in practicing of witchcraft.
pg. 296
63) The changing social structure (gender role change, economics, family structure changes) involved tensions and changing world view which allowed religious sanctions against witchcraft.

 

                                   Chapter Fourteen
pg. 303
64) Industrialized societies tend to generate their own world views, independent of religious myths and symbols, and these secular world views may even begin to shape the traditional religious systems of belief, called secularization, this emerging difference between the larger society and the religious groups may cause conflict. when it occurs within a religion, it is called modernism.
pg. 312
65) Secularization does not mean a decline of religion, but it does mean a reformation of traditional religions and the spawning
of new religious movements.
pg. 3l8
66) Greeley suggests that religion is less important to people in that they donut think about it all of the time or when making everyday decisions. But it does provide a sense of ultimate meaning in life, and it establishes an important sense of belonging and fellowship.
pg. 320
67) Religion has increasingly become a private, individualized affair. He can choose his/her form of religiosity.

pg. 321

A person's “real faith” is always manifest in his/her daily life— even if he/she does not consciously call that faith a religion.

                              Chapter Fifteen
pg. 324
68) Tel evangelism greatly expands the potential audience.

pg. 330

High estimate is 130 million viewers, low is 10 million.
pg. 332
69) Tel evangelism has little persuasive impact in terms of converting degenerates; most viewers are already sympathetic to the basic philosophy.
pq. 334
70) Gratification's received from watching televised worship service are different from those gained by attending worship services, according to research.
pg. 334
71) only 3% of religious television viewers report a decrease in local church involvement; indeed content analysis of televangelism show that local churches are mentioned regularly and local church attendance is encouraged.
pg. 335
72) Frankl maintains that televangelisr changes the intrinsic logic of the message to rationally calculated needs of the economic system that produces the show.

pg. 336

The marriage of Christian message with television has meant changes in the message itself.

 

                                   Chapter Sixteen
pg. 341
73) When someone thinks he/she ought to believe something is desirable but fails to act on that belief, is referred to as a velleity
rather than a value. A value is something a person feels is so important that he/she take action on it.
pg. 342 1
74) In a pluralistic society, something other than traditional religions must serve as a basis for social consensus and for defining the meaningfulness of national activity. It requires a new meaning system— which becomes sacralized and serves as a form of religiosity. This is called “civil religion
pg. 34 2
75) Civil religion is expressed through myths, rituals, national holidays (holy days), celebrations of the lives of national “saints,”
visitations to national “shrines,” and sacred treatment of national symbols.
pg. 34 4
76) civil religion is limited to affirmations that members of any denomination or sect and accept —including non— christians. In
the Us it is not a form of protestant Christianity, though is has a distinctly protestant style to it and is very much influenced by
the Protestant ethic.
pg. 346
77) Nixon’s version of civil religion was one in which Cod gave blessing and sanction to the actions of the US but seldom called the nation to task. Kennedy's speech beckoned the nation to a higher calling that only God would ultimately judge; there are several interpretations of   civil religion.
pg.
78) Will Herberg, studying US religiosity in the 19505, claimed that Protestants, Catholics and Jews in America were all worshiping the American Way of Life.
pg. 350
79) Most individuals develop their own personalized meaning system or philosophy of life by drawing from many sources in life, including the traditional religions and popular tv programs.
pg. 351
80) Luckmann says that religiosity is not declining in the modern world; it is undergoing transformation. An alternative form of
religiosity has been developing— a farm that does not look like religion to many people because it lacks the institutional structures and the conventional dogmas characteristic of traditional religions.