For centuries, religion in America has been more of a family affair. What this means is that despite the different groupings, almost all major religions have been united under the same American experience. Almost all the main religious denominations have been required to conform to the dictates of Protestantism. Maybe this has been derived from the belief that almost all of these groupings have been responsible for shaping America as we know it today. However, many things have happened in the past few decades to change the way religions have been conducting themselves. One theme that has overly changed over the years is that of pluralism. For many years, America has been a haven of different groupings of people. The British immigration brought with it a different ideology since they lacked unification in their own religious beliefs. This essay seeks to show how the Roman Catholic Church adapted to the challenge of religious pluralism in the American republic by modifying European notions of religious tradition. The adaptations of traditions within the Roman Catholic Church enabled them to be relevant within the communities.
If there is a single, religious grouping that has held on to its beliefs in the fast changing world, it is the Roman Catholic Church. The Catholic Church is perhaps the single biggest denomination in the world. To date, the church stands by the teachings it practiced from the beginning of its inception. With the British colonization of America, most churches left behind their morals or had to change them a bit to conform to the England church belief on morals. The Catholic Church in what is referred to as “moral theology” has continuously upheld morality in the society. This theory is closely linked to natura...
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...es on the church’s claim for pluralism. Due to the enormous influence that the British has, the Catholic Church has been forced to modify some of its teachings and beliefs in order to endure the challenges brought about by the British notion of religious notion. From the issue of conception of children to marriage, it is seen that there are many changes being inducted into the Catholic Church. With the rate that the practice is going on, we are going to see more changes carried out in this manner if the church is going to stay relevant in the community. However, the good thing to note is that only a modification of some beliefs and not a complete overhaul of key religious practices are being witnessed.
Works Cited
Williams, Peter W. America’s Religions: From Their Origins to the Twenty-First Century.
3rd ed. Urbana: University of Illinois Press, 2008. Print.
Here we must make an aside in regard to the U.S. Catholic culture in America is practically non-existent, except in attenuated form among such peoples as the Hispanos and Indians of Northern New Mexico, the Cajuns and Creoles of Louisiana and the other Gulf States, and the old English Catholic settlements of Maryland and Kentucky. Elsewhere the Faith was brought by immigrants, and its attendant culture has, like all imported ones in the States, veered between preservation and assimilation. This was exacerbated by the fact that Catholic leadership in the United States was early committed to a programme of cultural melding. In addition, this leadership was primarily Irish, a nationality which had been deprived of much of its native culture by centuries of Protestant Ascendancy. Hence it has been extremely difficult for Americans, even American Catholics, to understand or appreciate the Catholic thing (as Chesterton described it) in a cultural context. I am reminded of the astonishment of a classmateof mine (from a typical American Catholic High School) at seeing an anthology of Catholic poetry. This situation has been greatly accentuated in the past twenty years by the changes occurring after Vatican II.
By 1763, although some colonies still maintained established churches, other colonies had accomplished a virtual revolution for religious toleration and separation of church and state. The Anglican Church was the only established denomination in England. In contrast, the colonies supported a great variety of churches. The largest were the Congregationalist, Anglican, and German churches, but many smaller denominations could be found through the colonies. In addition to this, a high percentage of Americans didn’t belong to any church. These differences could be attributed to the fact that many of the Europeans who immigrated to America didn’t fit in to or agree with the churches in their homelands.
Robert Laurence Moore has written a delightful, enlightening, and provocative survey of American church history centered around the theme of "mixing" the "sacred" with the "secular" and vice versa. The major points of conversation covered include the polarization caused by the public display of religious symbols, the important contribution that women and Africans have made to the American religious mosaic, the harmony and friction that has existed between science and religion, the impact of immigration on religious pluralism, and the twin push toward the union and separation of religion and politics.
America is full and rich with diverse people, religions and values; they make America great. Just look at Riverside, California, there are over fifty churches of different denominations of Christianity, three synagogues, two temples, and one mosque; all coinciding peacefully in the city (Yellow Pages). Because Riverside is so diverse, religious pluralism and religious tolerance are two steps in making Riverside more connected. The first step is tolerance, a reflex that acknowledges a person will come across people of a different faith. The second step is pluralism, which is a better understanding of a person’s religion as well as the other religions around them. Many believe pluralism is the better of the two, because of the interaction involved and the creation of harmony, but pluralism’s faults are greater than the benefits. Currently religious pluralism is quality America should strive for, but America is not ready for pluralism yet, so religious tolerance is best for the diverse population of America today.
New brands of distinctly American Christianity began developing early in the country’s history. Before the revolution, George Whitefield set the stage for American religious movements. The most important factor that helped launch these movements was the American Revolution. The country was ripe with conversation and action on a new understanding of freedom. The revolution “expanded the circle of people who considered themselves capable of thinking for themselves about issues of … equality, sovereignty, and representation” (6). The country was beginning to move toward an understanding of strength lying in the common people, and the people’s ability to make their own personal decisions on issues of leadership and authority. There was a common belief that class structure was the major societal problem. The revolution created the an open environment that pushed equality of the individual, allowing political and religious beliefs to flourish and grow without being held in check by authoritarian leaders.
Through the close study of two of the aspects shown in the diagram, their contributions allow Christianity to be considered a living religious tradition. The significant contributions of Pope John XXIII, during both his papal and Pre-papal life have had everlasting effects on not only Catholicism, but Christianity as a whole and lead to the sense of Christianity being a living religious tradition. His works include two Papal encyclicals, Mater et Magistra and Pacem in Terris, along with his work being Apostolic Delegate of Greece and Turkey. Moreover, The significant practice of Baptism has further contributed to Christian being considered a living religious tradition as it accounts for the premise of most Christian beliefs to be initiated, especially in terms of salvation and affirming the beliefs in the trinity and following the teachings of Jesus Christ.
Religion of the protestant church was an important factor in the pre-war timeline culture. The Second great awakening, which occurred in the 19th century, greatly impacted American society. This new point of view in terms and matters of faith led northerners to cherish the theory of Christian perfection, a theory that in fact was applied to society in an attempt to eliminate social imperfection. On the other hand, southerners reacted by cherishing a faith of personal piety, which focused mainly on a reading of the Bible; however, it expressed very little concern in addressing society’s problems.1
The Next Christendom: The Coming of Global Christianity written by Philip Jenkins looks over religion as a whole in the future. Philip Jenkins was a Distinguished Professor of History in 1973 and was the Co-Director for Baylor's Program on Historical Studies of Religion, he has studied the Bible and the Quran. The main religion being Christianity, as it flows South to other countries such as Central America and southern Asia and Africa. Jenkins also covers “The Rise of Christianity” where he predicts that it will increase in the coming years. The world would be moving from secularism to non-secular as the Northern states and countries are urbanized. The Southern countries are not urbanized, they believe in the practice of spirituality. In the Next Christendom, Jenkins also predicted that there will be a big population growth in the next coming years as Christianity spreads. Christianity as a whole can be adapted to many different cultures, as it is not as strict as many other religions such as Muslims. In other religions you would have to be
In de-emphasizing the role of the Church, it’s rituals, and offices, and supplanting them with a more direct and personal approach to God and spirituality; the Protestant Reformation, through the works of Martin...
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
Eck, Diana L. A New Religious America: How a "Christian Country" Has Now Become the World's Most Religiously Diverse Nation. San Francisco: HarperSanFrancisco, 2001. Print
In the fifties, it was assumed of American families to be active Church goers in their respective religions; however, the idea of consensus didn’t quiet live up to its expectations. Families could all be the same through being religious, but still remain separate by believing in different religions. While the idea of consensus was certainly playing a role in that all people were religious, the safe conflict of being different still remained. Goodwin discusses in her book that everyone in her neighborhood was religious, and that her neighbors were active in attending Church services as was her family as well being Catholic. In general, religion laid out how people should behave in a black and white fashion in order to achieve salvation; however, the rules didn’t always match up with what a person wanted to do. For exa...
Thomas, Oliver "Buzz". "How To Keep The 'United' In United States: Coping With Religious Diversity In The World's First 'New' Nation." Church & State Feb. 2007: 19+. Academic Search Premier. EBSCO. Web. 1 Mar. 2013.
In the first chapter of Nathan Hatch’s book, The Democratization of American Christianity, he immediately states his central theme: democratization is central to understanding the development of American Christianity. In proving the significance of his thesis, he examines five distinct traditions of Christianity that developed in the nineteenth century: the Christian movement, Methodists, Baptists, Mormons and black churches. Despite these groups having diverse structural organization and theological demeanor, they all shared the commonality of the primacy of the individual conscience.
In this essay I will identify the issues which brought about this papal encyclical in 1891, specifically the social conditions of people, resulting from industrialisation and the church’s Christological role in declaring human dignity in terms of God’s plan for mankind. I will set out the historical position in Britain in this late Victorian era within the context of European radical political upheaval, as part of the need for reform and a response from the Church. These issues will be compared with the encyclical one hundred years later, to analyse the development of policy in1891 and 1991 in terms of the church’s teaching, within the context of the wider social and political movements of the late twentieth century. I will determine that whilst John Paul II used the centenary in 1991 to publish Centesimus Annus and see it as a ‘re-wording’ of the original, it ultimately failed to take forward the radical change envisaged in Rerum Novarum, with limited exceptions.