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How religion affects the values of society
How religion affects the values of society
How religion affects the values of society
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David Awbrey, a journalist and author of Finding Hope in the Age of Melancholy, characterizes Western society since the Renaissance as being in a downward spiral, so that despite personal and political liberty, Americans are discontent with their lives, suffering from a “lack of organizing mission in life, they feel a void where there should be a core of values.” (1999, 21) The Protestant work ethic that encouraged Americans to deny themselves and sacrifice for the future has morphed into “rampant consumerism based on immediate gratification, an insatiable appetite for material goods, power, pleasure, and a ‘he who dies with the most toys, wins’ mentality.” (1999, 23) Seeking “moral resonance,” he began a study of religion that culminated in a rekindled faith in God’s grace and compassion as well as the belief that humans are best nourished in communities. Declaring the United States in the late twentieth century has a deteriorating social infrastructure, exampled by lagging voter turnout and declining memberships in civic organization, Awbrey calls for “renewed social activism by religious people. Faced with the failure of the secular experts to solve pressing issues of poverty and moral decay, many Americans are reconnecting community with spirituality.” (1999, 249) John Roth, author of Private Needs, Public Selves: Talk about Religion in America, agrees with Awbrey’s sentiments:” …the things we care about deep down pivot around our yearnings to make sense of what is happening to us, our desire to discern what is good and right, and our need for meaningful goals to which we can commit ourselves wholeheartedly.” (1997, 121) Roth also cites a connection between these sentiments and what he terms religion’s defining themes: “sens... ... middle of paper ... ...ially to communities’ social lives, issue advocacy, and networks or referral systems involved in cooperative church and government support levels. Not only meeting the spiritual needs of church members, local congregations meet civic needs as well, and sharing religions values as a nonprofit sector. Works Cited Awbrey, David S. 1999. Finding hope in the age of melancholy. Boston: Little, Brown and Company. Bass, Dorothy C., ed. 1997. Practicing our faith: A way of Life for a searching people. San Francisco: Jossey-Bass. Roberts, D. Bruce, and Robert E. Reber. 2000. What might the future be? In A Lifelong call to learn: Approaches to continuing education for church leaders, eds. Robert E. Reber and D. Bruce Roberts, 291-295. Nashville: Abingdon. Roth, John K. 1997. Private Needs, Public Selves: Talk about Religion in America. Urbana: University of Illinois Press.
Wilson, Barbara S., Arlene Flancher, and Susan T. Erdey. The Episcopal Handbook. New York, NY: Morehouse Pub., 2008. Print.
Moore investigates the attitudes, behavior, and perception of Americans regarding their respective individual sacred and secular lives. He is interested in the roles of popular culture and religion and in addition, how popular culture affected the shift in boundaries between sacredness and secularism, particularly how these practices shape American religion. We live in a complex society and social structure that is structured with norms and values that they themselves structure the way we interpret and interact with others.
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.
The United States is commonly thought to be on an inevitable march towards secularization. Scientific thought and the failure of the enlightenment to reconcile the concept of god within a scientific framework are commonly thought to have created the antithesis of religious practice in the rise of the scientific method. However, the rise of doubt and the perception that secularization is increasing over time has in actuality caused an increase in religious practice in the United States through episodic revivals. Moreover, practice of unbelief has developed into a movement based in the positive assertion in the supplantation of God by the foundations of science, or even in the outright disbelief in God. The perception of increasing secularism in the United States spurs religious revivalism which underscores the ebb and flow of religious practice in the United States and the foundation of alternative movements which combines to form the reality that the United States is not marching towards secularism but instead religious diversity.
Gaustad, Edwin S. The Religious History of America: The Heart of the American Story from Colonial Times to Today. N.p.: HarperOne, 2004. Print.
While the impact of religion on democracy has been well documented, it is difficult to trace the impact of democracy on religion. Nevertheless, historians like Nathan Hatch argue that democracy was a significant influence on the development of American religion. Hatch identifies three marks of democratic spirit found in early American religious movements – redefined leadership, acceptance of spiritual experience, and grand ambitions. All three are exempli...
The fact that church involvement is voluntary also supports Lipset’s idea of Americans being very individualistic and therefore proves that giving citizens the freedom and choice for religion turns out in even greater religious participation. Once again proving that this individualistic ideology the nation is built upon helps to excel the country and makes it exceptional.
With sounds of youthful laughter, conversations about the students’ weekends, and the shuffling of college ruled paper; students file into their classrooms and find their seats on a typical Monday morning. As the announcements travel throughout the school’s intercoms, the usual “Please stand for the Pledge of Allegiance” becomes no longer usual but rather puzzling to some students. “I pledge allegiance to the flag of the United States of America, and to the republic for which it stands, indivisible, with liberty, and justice for all.” Confusion passes through some of the student’s minds. With the reoccurrence of “God” in the backdrop of American life, the relationship between church and state has become of little to no matter for American citizens just as it has with American students. While congress makes no law respecting an establishment of religion, the term “freedom of religion” presents itself to no longer be the definition of “free”, while also having its effects on debates today. According to Burt Rieff, in Conflicting Rights and Religious Liberty, “Parents, school officials, politicians, and religious leaders entered the battle over defining the relationship between church and state, transforming constitutional issues into political, religious, and cultural debates” (Rieff). Throughout the 20th century, many have forgotten the meaning of religion and what its effects are on the people of today. With the nonconformist society in today’s culture, religion has placed itself in a category of insignificance. With the many controversies of the world, religion is at a stand still, and is proven to not be as important as it was in the past. Though the United States government is based on separation of church and state, the gover...
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
A large part of this problem is that many Americans buy into the ploys of capitalism, sacrificing happiness for material gain. “Americans have voluntarily created, and voluntarily maintained, a society which increasingly frustrates and aggravates” them (8). Society’s uncontrolled development results in an artificial sense of scarcity which ensures “a steady flow of output” (78).
Paul Tillich. “What Faith Is”. The Human Experience: Who Am I?. 8th ed. Winthrop University: Rock Hill SC, 2012. 269-273. Print.
Christianity’s role in America has rapidly changed over the last decades. Although it is still the most popular religion in the country its power over the people has decreased significantly. However, there are still many misconceptions towards American Christianity and in order to understand the unique nature of this religiously diverse country; one must understand its history and its citizens own views on the matter.
5. Smith, J. M. (2011). Becoming an atheist in America: Constructing Identity and Meaning from
Reese, William J., Emily Dykman, Michael Lopez-Kaley, and Laura Nettles. Christian Theology: Scripture, Tradition, and Practice. Kearney, Neb.: Morris Pub., 2012. Print.
Eastman, Roger. The Ways of Religion: An Introduction to the Major Traditions. Third Edition. Oxford University Press. N.Y. 1999