Dr. John Ellis, assistant professor of history at Bemidji State University, explores the early history of the American Methodist movement and how its emphasis on youth helped it become the largest Christian body in America. Ellis is presenting his research as part of BSU's Honors Council Lecture Series.
The religious market theory proposed by Stark and Bainbridge argues that religion behaves like a market, with demand for religion remaining constant but demand for specific religions varying. They believe secularization theory overlooks religious revival cycles.
Norris and Inglehart propose the existential security theory, arguing that variation in religiosity is better explained by differences in levels of existential security - the feeling of survival being secure. Religiosity is higher in societies with more insecurity due to factors like poverty, disease, and inequality, and lower in wealthy societies with strong welfare states that reduce insecurity.
This document discusses various sociological perspectives on religion, including functionalist, Marxist, feminist, and postmodern views. It also examines how religion relates to other factors like gender, ethnicity, age, and social change. Functionalists see religion as promoting social solidarity, while Marxists view it as legitimizing inequality. Postmodernists argue religion is changing and becoming more privatized rather than declining. Higher religiosity is found among women, ethnic minorities, and older age groups for various proposed reasons.
Sociology AQA Beliefs in Society Revision NotesSarah Jones
This document discusses definitions of religion from substantive, functional, and social constructionist perspectives. It then examines functionalist perspectives on religion from Durkheim and others. Marxism and feminism are presented as conflict theories that are critical of religion. Theories of social change in relation to religion are discussed, including Weber on Calvinism and capitalism. Secularization is analyzed using theories from Weber, Parsons, Wilson, and Berger. Finally, religious choice theories are outlined, such as Davie's concept of "believing without belonging."
This document discusses several theories about whether religion is declining or changing in postmodern society. It examines the ideas of Grace Davie who argues that religion has become more privatized and people can have religious beliefs without regular church attendance. It also looks at theories from Danielle Hervieu-Leger about cultural amnesia around religion and how people have become "spiritual shoppers." Finally, it analyzes religious market theory from Stark and Bainbridge that views religion meeting human needs and declining churches being replaced by new sects and cults, similar to business competition in a free market. The document provides criticisms of each theory and examples used to support or question the different perspectives on religious trends.
Denominations are religious organizations between churches and sects that broadly accept societal values but are not linked to the function of the state. Denominations can form gradually over time due to historical events, culture, influence, power, and location or more rapidly when an influential person questions established beliefs. Christian denominations still follow the same core structure and beliefs of Christianity but differ in certain doctrines about the church and story of Jesus Christ, with examples being Catholics, Protestants, and Anglicans. Eastern Orthodox and Oriental Orthodox churches separated geographically from Western Christianity.
This document discusses sociological perspectives on religion. It covers topics like defining religiosity, types of religious organizations, trends in religion in the US, and how religion affects both individuals and society. It also explores theoretical perspectives on the functions and dysfunctions of religion from a sociological standpoint.
The document discusses different sociological perspectives on defining and understanding religion. It covers substantive, functional, and social constructionist definitions of religion. It also examines various sociologists' perspectives such as Durkheim, Malinowski, Parsons, and Bellah. Additionally, it analyzes Marxist, feminist, and other critical perspectives that view religion as an ideological tool for legitimizing power structures in society.
The religious market theory proposed by Stark and Bainbridge argues that religion behaves like a market, with demand for religion remaining constant but demand for specific religions varying. They believe secularization theory overlooks religious revival cycles.
Norris and Inglehart propose the existential security theory, arguing that variation in religiosity is better explained by differences in levels of existential security - the feeling of survival being secure. Religiosity is higher in societies with more insecurity due to factors like poverty, disease, and inequality, and lower in wealthy societies with strong welfare states that reduce insecurity.
This document discusses various sociological perspectives on religion, including functionalist, Marxist, feminist, and postmodern views. It also examines how religion relates to other factors like gender, ethnicity, age, and social change. Functionalists see religion as promoting social solidarity, while Marxists view it as legitimizing inequality. Postmodernists argue religion is changing and becoming more privatized rather than declining. Higher religiosity is found among women, ethnic minorities, and older age groups for various proposed reasons.
Sociology AQA Beliefs in Society Revision NotesSarah Jones
This document discusses definitions of religion from substantive, functional, and social constructionist perspectives. It then examines functionalist perspectives on religion from Durkheim and others. Marxism and feminism are presented as conflict theories that are critical of religion. Theories of social change in relation to religion are discussed, including Weber on Calvinism and capitalism. Secularization is analyzed using theories from Weber, Parsons, Wilson, and Berger. Finally, religious choice theories are outlined, such as Davie's concept of "believing without belonging."
This document discusses several theories about whether religion is declining or changing in postmodern society. It examines the ideas of Grace Davie who argues that religion has become more privatized and people can have religious beliefs without regular church attendance. It also looks at theories from Danielle Hervieu-Leger about cultural amnesia around religion and how people have become "spiritual shoppers." Finally, it analyzes religious market theory from Stark and Bainbridge that views religion meeting human needs and declining churches being replaced by new sects and cults, similar to business competition in a free market. The document provides criticisms of each theory and examples used to support or question the different perspectives on religious trends.
Denominations are religious organizations between churches and sects that broadly accept societal values but are not linked to the function of the state. Denominations can form gradually over time due to historical events, culture, influence, power, and location or more rapidly when an influential person questions established beliefs. Christian denominations still follow the same core structure and beliefs of Christianity but differ in certain doctrines about the church and story of Jesus Christ, with examples being Catholics, Protestants, and Anglicans. Eastern Orthodox and Oriental Orthodox churches separated geographically from Western Christianity.
This document discusses sociological perspectives on religion. It covers topics like defining religiosity, types of religious organizations, trends in religion in the US, and how religion affects both individuals and society. It also explores theoretical perspectives on the functions and dysfunctions of religion from a sociological standpoint.
The document discusses different sociological perspectives on defining and understanding religion. It covers substantive, functional, and social constructionist definitions of religion. It also examines various sociologists' perspectives such as Durkheim, Malinowski, Parsons, and Bellah. Additionally, it analyzes Marxist, feminist, and other critical perspectives that view religion as an ideological tool for legitimizing power structures in society.
Religion can act as both a conservative and progressive force in society. Some sociologists see religion as preserving traditions and the status quo, while others like Weber argue it can encourage social change, using the example of Calvinism giving rise to the Protestant work ethic and capitalism. Liberation theology in Latin America showed how the Catholic church mobilized against dictatorships and for the poor, acting as an agent of social change. However, religious movements may fail to bring widespread change if they do not connect with mainstream beliefs, as with the New Christian Right in the US.
Religion can both oppress groups and transform societies. Classical theorists like Marx saw religion justifying inequality, while Durkheim saw it promoting social cohesion through shared beliefs and rituals. Weber believed particular religions, like Protestantism, prompted social change by influencing views on work and economic success. Religious symbols and rituals help embed culture by marking major life events. While religion provides meaning and order, it can also legitimize power structures and divert attention from inequities according to conflict theorists.
This document outlines different typologies of religious organizations, including churches, denominations, sects, and cults. It describes key characteristics of each type, such as their leadership structure, views on other faiths, and relationship to society. Churches are typically bureaucratic and linked to the state, while sects are more egalitarian and critical of mainstream society. Cults are loosely structured and encourage members to pursue worldly goals. The document also discusses factors that have contributed to the rise of new religious movements, such as social change, secularization, and increased access through globalization and media.
The document discusses several key functions of religion in modern society:
1) Socialization - Religion socializes members into a value consensus by imbuing values with sacred significance and establishing moral codes. This regulates social behavior.
2) Social integration - Collective worship expresses shared values and strengthens group unity, fostering a collective conscience to restrain deviance.
3) Legitimizing social structures - Religion legitimates existing social hierarchies by promoting them as natural, god-given, and unchangeable.
This document discusses different perspectives on liberation theology and how various religions approach development and liberation from injustice. It provides overviews of Christian, Jewish, Islamic, Hindu, Buddhist, and Marxist liberation theologies. The key ideas are that most major religions contain teachings that support empowering oppressed groups and achieving justice. Liberation theologies interpret religious texts through the lens of fighting poverty, discrimination, and other social ills. They emphasize community organizing, activism, and combining spiritual practices with work towards development and social change.
Religious Fundamentalism and Cultural DefenceBeth Lee
The document discusses religious fundamentalism and its relationship to globalization. It identifies five key characteristics of religious fundamentalism, including seeking to return to traditional beliefs and avoiding contact with those holding different views. Fundamentalism is seen as a reaction against a globalizing world that undermines traditional social norms by providing certainty in an uncertain environment. Two types of responses to postmodernity are identified: resistant identity through fundamentalism and project identity through engagement with social movements. Criticisms of analyses of fundamentalism are discussed, including that they overlook hybrid religious movements and differences between types of fundamentalism. The document explores the origins and examples of fundamentalism in the West and Third World.
This document discusses sociological perspectives on religion. It explains that sociologists study religion's social dimensions and influence on society rather than its spiritual aspects. Three main sociological perspectives are discussed: functionalism views religion as creating social order and unity; conflict theory examines how religion affects social change; and symbolic interactionism sees religion as providing symbolic meaning. Religious organizations such as churches, denominations, sects, and cults are also analyzed. Finally, the document reviews dimensions of religious commitment and trends in religion in the United States.
The Federal Council of Churches saw its budget and influence grow substantially in 1914 when Andrew Carnegie endowed the Church Peace Union with $2 million. This gave the controlling group of the Federal Council an annual income that allowed it to expand the budget for itself and affiliated organizations to millions. While some affiliated groups took more radical stances, the funding from Carnegie enabled the Federal Council to expand its activities beyond its original purpose of advising churches.
Religion plays an important role in society according to sociological theories. Marx saw religion as an ideology used by the ruling class to justify social inequality and oppress the working class. It creates false consciousness and masks the real issues of exploitation under capitalism. Durkheim viewed religion as an integrative force that provides meaning, social solidarity, and shared values in a society. People often change religions due to outside societal forces such as changes in education, marital status, geography, and generational assimilation rather than purely personal choice.
The document summarizes the main functions of religions as promoting social solidarity and control, legitimation, social adaptation, consecrating life events, and providing emotional security. It then lists the world's major religions including their founders, countries of origin, numbers of followers, and key doctrines. Finally, it discusses reasons for the persistence of religion such as providing moral codes, understanding of the universe, rewards of salvation, and a sense of community.
Bruce argues that America is becoming increasingly secular based on three pieces of evidence: declining church attendance, secularization from within religious institutions, and growing religious diversity and relativism. He cites studies showing that reported church attendance rates have remained steady at 40% but have actually been declining based on churches' own records. Additionally, American religion has become more psychologized, focused on personal improvement rather than salvation, and less committed to traditional beliefs. Religious views have also become more relativistic and accepting of different beliefs.
Cults, religion, and brainwashing lecture 2014chrisstiff
This document discusses religion, cults, and brainwashing from a social psychology perspective. It defines religion and cults, explores how religion can impact health and well-being both positively and negatively. It examines theories on why people join cults, techniques cults use to influence members, and how social identity theory, social influence, and deindividuation can help explain cult behavior and recruitment. The document provides an overview of the relevant issues and references for further reading.
Role of religion in society and humanitarian actionShakeb Nabi
Religion plays an important role in society and humanitarian action in three key ways:
1) Religion influences many societies' underlying values and no country has a complete separation of religion and state.
2) The number of faith-based organizations (FBOs) involved in humanitarian work is growing, though their roles and impacts depend on the specific context and crises.
3) FBOs are motivated to both spread their religious influence and assist suffering communities based on their core values, and their presence can help facilitate access to populations in need during humanitarian crises.
Sociologists define religion in three main ways - substantive, functional, and social constructionist. Substantive definitions focus on religious beliefs like belief in God or the supernatural. Functional definitions see religion as serving social or psychological functions. Social constructionist definitions say religion cannot be universally defined and definitions are contested and influenced by those in power. Durkheim saw religion as reinforcing social solidarity through rituals and collective worship. Malinowski and Parsons argued religion helps individuals cope with stress and finds meaning. Bellah's concept of civil religion described religion uniting American society through rituals like pledging allegiance. Lenin and Marx viewed religion as a tool for ruling classes to control populations by masking exploitation.
This document provides an overview of key perspectives on the sociology of religion including:
1) Functionalism which sees religion as fulfilling important social functions like strengthening social solidarity. Theorists discussed include Durkheim, Malinowski, and Parsons.
2) Criticisms of functionalism note its emphasis only on positive functions and inability to explain religion's origins.
3) Marxism views religion as maintaining capitalist rule and oppressing the working class. Neo-Marxism sees examples where religion encouraged liberation and social change.
4) Postmodernism argues religion has declined due to factors like increased information, consumerism and globalization, though some seek strict fundamentalism in response to change
This document discusses religious institutions. It begins by defining religion according to Durkheim as a unified system of beliefs and practices related to sacred things. It also provides definitions from James G. Frazer and Horton & Hunt. It then lists major religious institutions like mosques, madrasas, and religious schools. The document outlines elements of religious institutions like rituals, beliefs, and symbols. It describes functions such as removing fear and anxiety and presenting values. Finally, it discusses relationships between religious institutions and other social institutions like family, education, politics, and economy.
This document discusses different types of religious beliefs and organizations. It separates religious beliefs into four main categories: mainstream religions, denominations, sects, and cults. Mainstream religions are the major established world religions that are generally accepted by society. Denominations are subgroups within a religion that operate under a common identity, while sects break away from mainstream religions believing they have become corrupted but keep the basic beliefs. Cults are often focused on a charismatic leader, demand complete obedience, and use techniques to suppress critical thinking. Fundamentalism rejects modern thinking and views sacred texts as literally true.
Positive & negative effects of religionJulius Aquino
This document discusses both the positive and negative effects of religion. On the positive side, it argues that religion promotes social harmony by stabilizing cultures, provides moral values and social change, reduces fear of the unknown, and gives people a sense of purpose and belonging. However, it also notes religion can negatively affirm social hierarchies, cause discrimination, trigger conflicts through intolerances of other beliefs, and in some cases has been used to exploit people or impede scientific advancement. The document concludes by examining some specific historical events driven by religious factors, such as self-immolation protests, widow burning in India, the Inquisition, and the Godhra train fire in India.
The document appears to be a set of lecture slides about Jean-Jacques Rousseau's ideas around education and child development. It discusses several of Rousseau's key principles, including that children should be allowed to develop naturally, that society tends to corrupt natural development, and that education should focus more on experiences than verbal learning. It also mentions Rousseau's preference for Robinson Crusoe as a educational text for children.
http://inarocket.com
Learn BEM fundamentals as fast as possible. What is BEM (Block, element, modifier), BEM syntax, how it works with a real example, etc.
How to Build a Dynamic Social Media PlanPost Planner
Stop guessing and wasting your time on networks and strategies that don’t work!
Join Rebekah Radice and Katie Lance to learn how to optimize your social networks, the best kept secrets for hot content, top time management tools, and much more!
Watch the replay here: bit.ly/socialmedia-plan
Lightning Talk #9: How UX and Data Storytelling Can Shape Policy by Mika Aldabaux singapore
How can we take UX and Data Storytelling out of the tech context and use them to change the way government behaves?
Showcasing the truth is the highest goal of data storytelling. Because the design of a chart can affect the interpretation of data in a major way, one must wield visual tools with care and deliberation. Using quantitative facts to evoke an emotional response is best achieved with the combination of UX and data storytelling.
Religion can act as both a conservative and progressive force in society. Some sociologists see religion as preserving traditions and the status quo, while others like Weber argue it can encourage social change, using the example of Calvinism giving rise to the Protestant work ethic and capitalism. Liberation theology in Latin America showed how the Catholic church mobilized against dictatorships and for the poor, acting as an agent of social change. However, religious movements may fail to bring widespread change if they do not connect with mainstream beliefs, as with the New Christian Right in the US.
Religion can both oppress groups and transform societies. Classical theorists like Marx saw religion justifying inequality, while Durkheim saw it promoting social cohesion through shared beliefs and rituals. Weber believed particular religions, like Protestantism, prompted social change by influencing views on work and economic success. Religious symbols and rituals help embed culture by marking major life events. While religion provides meaning and order, it can also legitimize power structures and divert attention from inequities according to conflict theorists.
This document outlines different typologies of religious organizations, including churches, denominations, sects, and cults. It describes key characteristics of each type, such as their leadership structure, views on other faiths, and relationship to society. Churches are typically bureaucratic and linked to the state, while sects are more egalitarian and critical of mainstream society. Cults are loosely structured and encourage members to pursue worldly goals. The document also discusses factors that have contributed to the rise of new religious movements, such as social change, secularization, and increased access through globalization and media.
The document discusses several key functions of religion in modern society:
1) Socialization - Religion socializes members into a value consensus by imbuing values with sacred significance and establishing moral codes. This regulates social behavior.
2) Social integration - Collective worship expresses shared values and strengthens group unity, fostering a collective conscience to restrain deviance.
3) Legitimizing social structures - Religion legitimates existing social hierarchies by promoting them as natural, god-given, and unchangeable.
This document discusses different perspectives on liberation theology and how various religions approach development and liberation from injustice. It provides overviews of Christian, Jewish, Islamic, Hindu, Buddhist, and Marxist liberation theologies. The key ideas are that most major religions contain teachings that support empowering oppressed groups and achieving justice. Liberation theologies interpret religious texts through the lens of fighting poverty, discrimination, and other social ills. They emphasize community organizing, activism, and combining spiritual practices with work towards development and social change.
Religious Fundamentalism and Cultural DefenceBeth Lee
The document discusses religious fundamentalism and its relationship to globalization. It identifies five key characteristics of religious fundamentalism, including seeking to return to traditional beliefs and avoiding contact with those holding different views. Fundamentalism is seen as a reaction against a globalizing world that undermines traditional social norms by providing certainty in an uncertain environment. Two types of responses to postmodernity are identified: resistant identity through fundamentalism and project identity through engagement with social movements. Criticisms of analyses of fundamentalism are discussed, including that they overlook hybrid religious movements and differences between types of fundamentalism. The document explores the origins and examples of fundamentalism in the West and Third World.
This document discusses sociological perspectives on religion. It explains that sociologists study religion's social dimensions and influence on society rather than its spiritual aspects. Three main sociological perspectives are discussed: functionalism views religion as creating social order and unity; conflict theory examines how religion affects social change; and symbolic interactionism sees religion as providing symbolic meaning. Religious organizations such as churches, denominations, sects, and cults are also analyzed. Finally, the document reviews dimensions of religious commitment and trends in religion in the United States.
The Federal Council of Churches saw its budget and influence grow substantially in 1914 when Andrew Carnegie endowed the Church Peace Union with $2 million. This gave the controlling group of the Federal Council an annual income that allowed it to expand the budget for itself and affiliated organizations to millions. While some affiliated groups took more radical stances, the funding from Carnegie enabled the Federal Council to expand its activities beyond its original purpose of advising churches.
Religion plays an important role in society according to sociological theories. Marx saw religion as an ideology used by the ruling class to justify social inequality and oppress the working class. It creates false consciousness and masks the real issues of exploitation under capitalism. Durkheim viewed religion as an integrative force that provides meaning, social solidarity, and shared values in a society. People often change religions due to outside societal forces such as changes in education, marital status, geography, and generational assimilation rather than purely personal choice.
The document summarizes the main functions of religions as promoting social solidarity and control, legitimation, social adaptation, consecrating life events, and providing emotional security. It then lists the world's major religions including their founders, countries of origin, numbers of followers, and key doctrines. Finally, it discusses reasons for the persistence of religion such as providing moral codes, understanding of the universe, rewards of salvation, and a sense of community.
Bruce argues that America is becoming increasingly secular based on three pieces of evidence: declining church attendance, secularization from within religious institutions, and growing religious diversity and relativism. He cites studies showing that reported church attendance rates have remained steady at 40% but have actually been declining based on churches' own records. Additionally, American religion has become more psychologized, focused on personal improvement rather than salvation, and less committed to traditional beliefs. Religious views have also become more relativistic and accepting of different beliefs.
Cults, religion, and brainwashing lecture 2014chrisstiff
This document discusses religion, cults, and brainwashing from a social psychology perspective. It defines religion and cults, explores how religion can impact health and well-being both positively and negatively. It examines theories on why people join cults, techniques cults use to influence members, and how social identity theory, social influence, and deindividuation can help explain cult behavior and recruitment. The document provides an overview of the relevant issues and references for further reading.
Role of religion in society and humanitarian actionShakeb Nabi
Religion plays an important role in society and humanitarian action in three key ways:
1) Religion influences many societies' underlying values and no country has a complete separation of religion and state.
2) The number of faith-based organizations (FBOs) involved in humanitarian work is growing, though their roles and impacts depend on the specific context and crises.
3) FBOs are motivated to both spread their religious influence and assist suffering communities based on their core values, and their presence can help facilitate access to populations in need during humanitarian crises.
Sociologists define religion in three main ways - substantive, functional, and social constructionist. Substantive definitions focus on religious beliefs like belief in God or the supernatural. Functional definitions see religion as serving social or psychological functions. Social constructionist definitions say religion cannot be universally defined and definitions are contested and influenced by those in power. Durkheim saw religion as reinforcing social solidarity through rituals and collective worship. Malinowski and Parsons argued religion helps individuals cope with stress and finds meaning. Bellah's concept of civil religion described religion uniting American society through rituals like pledging allegiance. Lenin and Marx viewed religion as a tool for ruling classes to control populations by masking exploitation.
This document provides an overview of key perspectives on the sociology of religion including:
1) Functionalism which sees religion as fulfilling important social functions like strengthening social solidarity. Theorists discussed include Durkheim, Malinowski, and Parsons.
2) Criticisms of functionalism note its emphasis only on positive functions and inability to explain religion's origins.
3) Marxism views religion as maintaining capitalist rule and oppressing the working class. Neo-Marxism sees examples where religion encouraged liberation and social change.
4) Postmodernism argues religion has declined due to factors like increased information, consumerism and globalization, though some seek strict fundamentalism in response to change
This document discusses religious institutions. It begins by defining religion according to Durkheim as a unified system of beliefs and practices related to sacred things. It also provides definitions from James G. Frazer and Horton & Hunt. It then lists major religious institutions like mosques, madrasas, and religious schools. The document outlines elements of religious institutions like rituals, beliefs, and symbols. It describes functions such as removing fear and anxiety and presenting values. Finally, it discusses relationships between religious institutions and other social institutions like family, education, politics, and economy.
This document discusses different types of religious beliefs and organizations. It separates religious beliefs into four main categories: mainstream religions, denominations, sects, and cults. Mainstream religions are the major established world religions that are generally accepted by society. Denominations are subgroups within a religion that operate under a common identity, while sects break away from mainstream religions believing they have become corrupted but keep the basic beliefs. Cults are often focused on a charismatic leader, demand complete obedience, and use techniques to suppress critical thinking. Fundamentalism rejects modern thinking and views sacred texts as literally true.
Positive & negative effects of religionJulius Aquino
This document discusses both the positive and negative effects of religion. On the positive side, it argues that religion promotes social harmony by stabilizing cultures, provides moral values and social change, reduces fear of the unknown, and gives people a sense of purpose and belonging. However, it also notes religion can negatively affirm social hierarchies, cause discrimination, trigger conflicts through intolerances of other beliefs, and in some cases has been used to exploit people or impede scientific advancement. The document concludes by examining some specific historical events driven by religious factors, such as self-immolation protests, widow burning in India, the Inquisition, and the Godhra train fire in India.
The document appears to be a set of lecture slides about Jean-Jacques Rousseau's ideas around education and child development. It discusses several of Rousseau's key principles, including that children should be allowed to develop naturally, that society tends to corrupt natural development, and that education should focus more on experiences than verbal learning. It also mentions Rousseau's preference for Robinson Crusoe as a educational text for children.
http://inarocket.com
Learn BEM fundamentals as fast as possible. What is BEM (Block, element, modifier), BEM syntax, how it works with a real example, etc.
How to Build a Dynamic Social Media PlanPost Planner
Stop guessing and wasting your time on networks and strategies that don’t work!
Join Rebekah Radice and Katie Lance to learn how to optimize your social networks, the best kept secrets for hot content, top time management tools, and much more!
Watch the replay here: bit.ly/socialmedia-plan
Lightning Talk #9: How UX and Data Storytelling Can Shape Policy by Mika Aldabaux singapore
How can we take UX and Data Storytelling out of the tech context and use them to change the way government behaves?
Showcasing the truth is the highest goal of data storytelling. Because the design of a chart can affect the interpretation of data in a major way, one must wield visual tools with care and deliberation. Using quantitative facts to evoke an emotional response is best achieved with the combination of UX and data storytelling.
The document discusses how personalization and dynamic content are becoming increasingly important on websites. It notes that 52% of marketers see content personalization as critical and 75% of consumers like it when brands personalize their content. However, personalization can create issues for search engine optimization as dynamic URLs and content are more difficult for search engines to index than static pages. The document provides tips for SEOs to help address these personalization and SEO challenges, such as using static URLs when possible and submitting accurate sitemaps.
This document summarizes a study of CEO succession events among the largest 100 U.S. corporations between 2005-2015. The study analyzed executives who were passed over for the CEO role ("succession losers") and their subsequent careers. It found that 74% of passed over executives left their companies, with 30% eventually becoming CEOs elsewhere. However, companies led by succession losers saw average stock price declines of 13% over 3 years, compared to gains for companies whose CEO selections remained unchanged. The findings suggest that boards generally identify the most qualified CEO candidates, though differences between internal and external hires complicate comparisons.
This document discusses different terms used to describe new religious movements, including cults, sects, denominations, and new religions. It provides context for the terms and explains how scholars use them. The document then summarizes the origins and beliefs of several American new religious movements from the 18th-19th centuries, including the Shakers, Oneida Community, Mormonism, and Millerites. It concludes by discussing some of the broader significance of new religious movements in American history in the context of religious freedom, revivalism, and challenges to mainstream faiths.
Responding to Revolution with Relevant Reformation ResourcesPeter Hammond
This document calls Christians to stand up against revolutionary forces seeking to undermine Christian civilization. It summarizes recent race riots in the US and warns that many rioters came from Christian homes without proper biblical teaching. It urges Christians to engage culture rather than ignore issues and to provide discipleship teaching youth how to defend their faith. The document lists resources for understanding cultural Marxism and exposing its agenda, and encourages training young people to survive and thrive through biblical worldview teaching.
The implementation of public education in the early-mid 1800s varied significantly based on race, gender and immigrant status:
- Access to education was most limited for black Americans, both enslaved and free. Many Southern states prohibited the education of slaves while access was also limited for free black children.
- Opportunities for girls' education were expanding but still limited compared to boys as many were pulled from school earlier to help at home. Literacy rates remained lower for women.
- Immigrant children, especially those whose first language wasn't English, often faced barriers to education from nativist attitudes. Resources and support varied significantly between urban immigrant communities.
- Reforms led by Horace Mann expanded access but schooling remained
The document summarizes key aspects of several religious movements and utopian communities in the United States between the late 18th and mid-19th centuries. It describes the beliefs and practices of Deism, Unitarianism, Methodism, the Second Great Awakening revivalism, Mormonism, and various utopian communities like the Shakers and the Oneida community. It provides biographical details on influential religious figures like Charles Finney, Joseph Smith, and Brigham Young during this period of religious and social change.
1. Scholars debate whether religion hinders or promotes social change.
2. Functionalists like Durkheim and Parsons believe religion maintains social stability, while Marxists like Marx argue it hinders change by legitimizing inequality.
3. Weber believed religion could act as a catalyst for change by shaping cultural and economic systems, as seen with Calvinism and capitalism.
Here are the key points about the 1960s counterculture movement and politics:
- The Vietnam War was hugely unpopular among the counterculture, who engaged in large protests against what they saw as an unjust war. The graphic images of violence and death fueled anti-war sentiment.
- The Cold War intensified distrust in government as the US aggressively opposed communism around the world. This fed the counterculture's skepticism of authority and their anti-establishment views.
- Counterculture activists engaged in protests against both the Vietnam War and Cold War policies. They saw these as examples of government overreach and aggression abroad.
- Politically, the counterculture advocated for peace, love and anti-
The document discusses anti-immigrant sentiment in the US, focusing on differences between Protestant and Catholic traditions and their influence on democracy. It notes that Mexican Catholicism has different approaches to government, freedom of thought, and relations with others compared to European Protestantism. The Puritans valued exclusivity over assimilation, which led to segregating or exterminating native populations rather than converting them. Over time, these religious differences in traditions of deliberation and discussion had effects on the development of democratic institutions and intellectual freedom.
2011 AP US PP - Religious Movements 1800 - 1850 jbstubb77
The Second Great Awakening was a religious revival movement in the United States from 1800-1850. It began as a reaction against liberalism and spread rapidly across the country through camp meetings and preachers like Peter Cartwright and Charles Finney. Membership increased most in Baptist and Methodist churches, which stressed personal conversion and emotionalism. The revival encouraged evangelicalism and resulted in reforms like prison reform and the abolition movement. It also contributed to the growth of new denominations and the split between northern and southern churches, especially over the issue of slavery.
Similar to Honors Council Lecture Series presentation: Dr. John Ellis, March 19, 2014. (9)
How to Make a Field Mandatory in Odoo 17Celine George
In Odoo, making a field required can be done through both Python code and XML views. When you set the required attribute to True in Python code, it makes the field required across all views where it's used. Conversely, when you set the required attribute in XML views, it makes the field required only in the context of that particular view.
Temple of Asclepius in Thrace. Excavation resultsKrassimira Luka
The temple and the sanctuary around were dedicated to Asklepios Zmidrenus. This name has been known since 1875 when an inscription dedicated to him was discovered in Rome. The inscription is dated in 227 AD and was left by soldiers originating from the city of Philippopolis (modern Plovdiv).
Strategies for Effective Upskilling is a presentation by Chinwendu Peace in a Your Skill Boost Masterclass organisation by the Excellence Foundation for South Sudan on 08th and 09th June 2024 from 1 PM to 3 PM on each day.
Main Java[All of the Base Concepts}.docxadhitya5119
This is part 1 of my Java Learning Journey. This Contains Custom methods, classes, constructors, packages, multithreading , try- catch block, finally block and more.
Honors Council Lecture Series presentation: Dr. John Ellis, March 19, 2014.
1. “Great Men Are Not Always Wise
Neither Do the Aged Understand
Judgment”: Methodism and
Intergenerational Change in Post-
Revolutionary America
Presentation copyright, John Ellis, March 2014
3. Core Question:
Why did Methodism forge a movement of young
reformers, and in what ways did its converts both
reflect and accelerate the intergenerational changes
underway between the sect’s roots in the 1770s and
its growth into a mainstream religion by the 1820s?
4. A)A)The Methodists' Appeal: By the NumbersThe Methodists' Appeal: By the Numbers
1)1)Between 1780 and 1820, the Methodist Episcopal Church becameBetween 1780 and 1820, the Methodist Episcopal Church became
the largest Protestant body in America as it grew from a sect 8,300the largest Protestant body in America as it grew from a sect 8,300
members into a denomination of 250,000.members into a denomination of 250,000.
2)2)A conservative six-to-one ratio of adherents to members indicatesA conservative six-to-one ratio of adherents to members indicates
that about fifteen percent of all Americans became Methodistthat about fifteen percent of all Americans became Methodist
adherents between 1776 and 1810.adherents between 1776 and 1810.
3)3)Contemporary accounts stressed that teenagers and young adultsContemporary accounts stressed that teenagers and young adults
predominated the movement’s revivals, and church records indicatepredominated the movement’s revivals, and church records indicate
most of its itinerant clergy were unmarried young men.most of its itinerant clergy were unmarried young men.
Right = By 1810, 8% of Maryland's
population formally belonged to the ME
Church.
6. B)B)The Context of Methodist GrowthThe Context of Methodist Growth
1)1)Before the Revolution, the locally oriented colonies of the UpperBefore the Revolution, the locally oriented colonies of the Upper
South were characterized by communal and deferential values,South were characterized by communal and deferential values,
driven by face-to-face economics, and led by established gentry whodriven by face-to-face economics, and led by established gentry who
valued the stability of a comprehensive socio-political hierarchy.valued the stability of a comprehensive socio-political hierarchy.
a)a)Examples of Communalism: Huskings, Bees, Kin NetworksExamples of Communalism: Huskings, Bees, Kin Networks
b)b)Examples of Deference: Voting Day, Established ReligionExamples of Deference: Voting Day, Established Religion
7. B)B)The Context of Methodist GrowthThe Context of Methodist Growth
1)1)After 1776, ordinary people, who were inspired by principles ofAfter 1776, ordinary people, who were inspired by principles of
freedom and equality, embraced a worldview that valued individualfreedom and equality, embraced a worldview that valued individual
expression and self-empowerment over cultural cohesion.expression and self-empowerment over cultural cohesion.
a)a)First Example: Disestablishment of ReligionFirst Example: Disestablishment of Religion
b)b)Second Example: Democratization of PoliticsSecond Example: Democratization of Politics
c)c)Third Example: The Market RevolutionThird Example: The Market Revolution
d)d)Fourth Example: The FrontierFourth Example: The Frontier
8. C)C)Methodism and HierarchyMethodism and Hierarchy
1)1)Francis Asbury likened himself to Washington and pictured himselfFrancis Asbury likened himself to Washington and pictured himself
as a first character ensuring the harmony of an integrated whole, butas a first character ensuring the harmony of an integrated whole, but
he differed from the gentry by arguing that his national hierarchyhe differed from the gentry by arguing that his national hierarchy
could level social distinctions, if it created an egalitarian discipline.could level social distinctions, if it created an egalitarian discipline.
a)a)O'Kelly theorized that Asbury ordained circuit riding “novices” toO'Kelly theorized that Asbury ordained circuit riding “novices” to
gain their loyalty for his “tyrannical” scheme.gain their loyalty for his “tyrannical” scheme.
b)b)Members were tried for adultery, drunkenness, and wife beating.Members were tried for adultery, drunkenness, and wife beating.
Rigid imposition of Methodist rules
led the laity to object that twenty-
four-year-old John Early, was a
“hot-headed youth” after he “drubbed”
O’Kelly’s ideas in NC during 1810.
9. D)D)Methodism and the Marketplace of ReligionMethodism and the Marketplace of Religion
1)1)Methodists commodified religion. Traditionalists' indictments wereMethodists commodified religion. Traditionalists' indictments were
grounded on the conventional assumption that competition at thegrounded on the conventional assumption that competition at the
cost of communal unity and ordered hierarchy was greed’s product.cost of communal unity and ordered hierarchy was greed’s product.
a)a)Example: John Porter vs. Valentine CookeExample: John Porter vs. Valentine Cooke
Porter wrote in the Pittsburgh Press,
“Those creatures, who . . . menace their
innocent neighbors . . . [by daring] the
peaceable inhabitant to a religious boxing
match, in presence of the crowd, who are
to award the laurel to the conqueror . . .
ought all, without exception, to be deemed
animals, and treated such.” Porter then
compared the typical Methodist preacher
To a “robber” who threatened to “enter my
peaceable precincts . . . without obtaining
permission to make sport for the people.”
10. In 1802, one Episcopalian charged in a Maryland gazette that his town’s itinerant “made
converts to wear,” and Methodism was a ladder whereby young men “climb” to “power”
and produce “disorder.” The Methodists realized that only popularity averted religion’s
obsolescence in a democratic society. The Ohio Valley circuit rider, Henry Smith,
contended, “When but few people in a neighborhood leave their business . . . to come to
hear a sermon, it is cruel . . . to send them away with a little dry exhortation . . . Give
them a heart-warming sermon . . . and they will come again and bring others.”
In one instance, John Early offended a slave speculator’s wife by calling him “among the
blackest characters” during his sermon. When her angry husband later demanded that
he apologize, Early quipped, “I was sorry I had injured his wife and further (I was sorry)
she had a negro speculator for a husband.” In another instance, he berated a widow for
wearing her wedding ring to the service. When he asked her if she had converted, she
replied that she “had the gold,” to which he responded, “Sure enough . . . there it is [on
your finger].” His belligerent sarcasm led some listeners to conclude that he was
mentally disturbed, but this only drew crowds. He explained, “Curiosity led out some
people from a distance for it had been noised that I was distracted.” In a region where
cock fights, duels, and fisticuffs drew spectators, the preachers’ assaults convinced
listeners that abusive wordplay was an equally brutal sport and equally entertaining.
11. D)D)Methodism and the Marketplace of ReligionMethodism and the Marketplace of Religion
2)2)Traditionalists prioritized collectivity over individuality. They idealizedTraditionalists prioritized collectivity over individuality. They idealized
cohesive localities guarded by fatherly ministers and the gentry tocohesive localities guarded by fatherly ministers and the gentry to
protect neighborly consensus from alien incursion. The Methodistsprotect neighborly consensus from alien incursion. The Methodists
instead melted insularity by creating an associational community thatinstead melted insularity by creating an associational community that
linked distant converts through a national network of itinerants.linked distant converts through a national network of itinerants.
Devereux Jarratt summarized the Methodist
threat when he protested, “Peripatetic
pastors [itinerants] . . . [are] subversive of
the unity of the Christian church . . . How is
it possible for settled [i.e. localized] pastors
to maintain love, unity, harmony and peace
among their respective flocks, while . . .
peripatetics are continually intruding upon
their province, and seeking by all means to
draw away disciples after them?”
12. One vestryman hit the matter's heart when he wrote to William Colbert, “[I am a] devout
and respectable [member] of this parish [and therefore order you] to direct you doctrines
another way and not endeavor to confuse the weak minds of the weak of this Parish.”
A Presbyterian on one of Peter Cartwright’s Kentucky circuits repeatedly entered class
meetings. The matter came to a head when Cartwright asked the woman if she planned
to join the church. After she said, “No [because] I do not care a fig for your rules,” he
forcibly removed her as she screamed, “You can’t shut me out of heaven.”
A Baptist jabbed in the press, “It is to be lamented that some young preachers, for want
of other matter, spend too much of their time in the pulpit, in condemning other
denominations.” He then specified the Methodists by writing, “I think they would prosper
more if they were to desist shutting themselves up, excluding respectable people.”
13. D)D)Methodism and the Marketplace of ReligionMethodism and the Marketplace of Religion
3)3)Young men were not fully regarded as adults until they had marriedYoung men were not fully regarded as adults until they had married
and owned land. The young preachers defied these domains ofand owned land. The young preachers defied these domains of
authority for both ideological and pragmatic reasons.authority for both ideological and pragmatic reasons.
a)a)Ideology: Subjective Feeling over Patriarchal PowerIdeology: Subjective Feeling over Patriarchal Power
b)b)Pragmatism: Extensive Conversion over Intensive CatechizationPragmatism: Extensive Conversion over Intensive Catechization
i.i. Average Age Methodist Preacher Retired: 35Average Age Methodist Preacher Retired: 35
ii.ii.The Circuit Rider Attitude toward MarriageThe Circuit Rider Attitude toward Marriage
c)c)Case Studies: Brantley York, Jeremiah Minter, and James KeysCase Studies: Brantley York, Jeremiah Minter, and James Keys
14. James O'Kelly complained in the 1790s, “Boys with their Keys. These striplings rule
Methodism.” Another former Methodist agreed, “There is a species of pride peculiar to
[these itinerants] . . . Being young and ignorant, they realize their own importance.”
Instead, authority should remain with the “aged and wise” preachers.
The Virginian, Devereux Jarratt, complained in the 1780s that the Methodists’ “unqualified
young volunteers” who ruined “the peace of neighborhoods.” The typical circuit rider was
a “a young and bold adventurer” whose aspirations “blow him up like a bladder.
A Carolinian sighed, “[Methodists] take foolish inexperienced young men and place them
at the helm.” He labeled the local preacher an “ignorant green horn kind of a boy.”
Keys echoed that idealistic “young preachers,” rather than “sober” adults, led the church.
15. E)E)Methodism and ConscienceMethodism and Conscience
1)1)In contrast to the gentry’s patriarchalism and stress on local unity,In contrast to the gentry’s patriarchalism and stress on local unity,
Methodism was typified by the inclusiveness of cottage religion.Methodism was typified by the inclusiveness of cottage religion.
a)a)Examples of Cottage Religion: Mary Markland; Stith MeadExamples of Cottage Religion: Mary Markland; Stith Mead
2)2)Conscience vs. ShameConscience vs. Shame
a)a)Examples of Conscience: William Ormond; Freeborn GarrettsonExamples of Conscience: William Ormond; Freeborn Garrettson
After a service in which William
Colbert’s black listeners began
to “shout aloud, jump, and fall,”
a livid white woman told him that
she wished he would kill himself.
James Meacham was pleased
that after a mob of white men
beat the worshipping slaves at a
service with “sticks, clubs, and
canes,” because a bloodied slave
proclaimed, “This is what I got for
praising my dear Jesus.”
16. F)F)Methodism and SlaveryMethodism and Slavery
1)1)In the Revolution's wake, American politicians struck a balance byIn the Revolution's wake, American politicians struck a balance by
democratizing prospects for married white men, while guarding thedemocratizing prospects for married white men, while guarding the
gentry’s power. Methodist preachers reversed the balance andgentry’s power. Methodist preachers reversed the balance and
opened chances for religious leadership among women, blacks, andopened chances for religious leadership among women, blacks, and
young people at the cost of local prerogatives and manly freedoms.young people at the cost of local prerogatives and manly freedoms.
a)a)Example: 1787 Ban on Methodist SlaveholdersExample: 1787 Ban on Methodist Slaveholders
b)b)Example: 1800 General Conference Address on SlaveryExample: 1800 General Conference Address on Slavery
c)c)Example: Bennett Dowler makes national headlines, 1820Example: Bennett Dowler makes national headlines, 1820
By 1810, over one third of the
Methodists in three states
were blacks.
17. In a diary entry, William Colbert vented his frustrations with his congregants after whites
criticized him for calling the blacks at a service “brethren and sisters.” He perceptively
penned, “[The congregants] thought . . . that calling them Brother and Sister will make
them proud, [but] I fear their unwillingness to call them brother and sister springs from
pride.” From the older, hierarchical worldview, demands for racial equality were prideful,
but from Colbert’s alternative outlook, equality’s absence was vanity’s real product.
William Colbert exhibited the circuit riders’ typical bluntness during a chance encounter
with a slave trader. As the trader passed Colbert along a road, he asked him if he was
interested in purchasing his merchandise. Colbert quipped, “I was not a negro buyer,
but that I look’d upon them to be the grandest set of villains on this side of hell.”
The 1800 General Conference Address’s coincidence with Gabriel Prosser’s failed revolt
in 1800 confirmed the racist fear that open talk of emancipation fostered black brutality.
A critic in the press wrote, “[Liberty] has been . . . preached by the Methodists . . .
without any sort of reserve. What else then could we expect?”
Moments of racial transcendence were common enough during the Methodists’ revivals
that cultural traditionalists charged them with raising the specter of racial amalgamation.
In 1801, a Philadelphia critic lampooned the “all-moving spirit” at the integrated services,
writing that at them, “Religion, instead of cooling, grows hotter and hotter every night!”
18. G)G)Methodism and Romantic LoveMethodism and Romantic Love
1)1)In an emotionally charged sect in which most converts were youngIn an emotionally charged sect in which most converts were young
women and the majority of leaders were bachelors, the patriarchs’women and the majority of leaders were bachelors, the patriarchs’
greatest fear with their daughters’ conversions was the possibilitygreatest fear with their daughters’ conversions was the possibility
that they were sexually motivated. By the late 1700s, few marriagesthat they were sexually motivated. By the late 1700s, few marriages
were purely economic pairings, but patriarchs still expected theirwere purely economic pairings, but patriarchs still expected their
daughters’ suitors to fit the traditional mold of an honorable man.daughters’ suitors to fit the traditional mold of an honorable man.
a)a)Example: Susannah Brooks marries John JohnsonExample: Susannah Brooks marries John Johnson
Recalling the heated exchange in her
memoir, Brooks wrote that her parents
fumed, “You’re a stranger here; nobody
knows anything about you—where you
are from, or who you are.”
19. One newspaper article declared in 1792 that within Methodism, “very frequent, very
familiar, and often very private” intercourse between men and women often led the
converts to “slippery ground.” Articles alleging the preachers’ philandering conveyed
the charge. In 1802, one Maryland patriarch contended in the press that his wife spotted
a circuit rider in the bedroom of an unmarried local woman. When his wife entered, the
preacher took both women by the hands and impudently declared, “Farewell honies.”
A teenager coyly lamented to Jeremiah Norman, “It was mighty hard for a young woman
to have religion. How could they pray while the beautiful men were in their sight?”
After hearing Stith Mead preach, one young woman wrote with the same idolizing
obsession that teens would later direct toward pop stars. She asked Mead to continue
“in a single line till I shall be blessed with one more sight of your person . . . [so I may]
make bold to express my love to you.” Her religious feeling and sexual attraction
overlapped when in a second letter she asked Mead to “carry me in . . . prayer before
the Lord that my faith fail not,” but added, “[I am] your captive.”
Imagine the horror of teenage Jane Henderson’s parents, if they discovered that the
itinerant who they trusted to pray with their daughter privately in late night sessions in
their house later dreamed that he “had converse with her . . . [with her] above me.”
After Thomas Brooks refused John Johnson’s request to marry his daughter, Johnson
informed him that he would wed Susannah without his permission because, “We felt
assured that our . . . eternal interests were at stake.”
20. Between the 1770s and 1820s, the young Methodist
preachers forged a liminal movement that enveloped the
shifting American dualities of equality and hierarchy,
nationalism and localism, and rugged individualism and
tight community. Methodism therefore offered traction for
young Americans with one foot in older traditions as they
stepped into the precarious world of democratic choice.