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While the word religion is difficult to define, one standard model of religion used in religious studies courses defines it as [a] system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations ...
This category is for articles describing relationships between religious and non-religious aspects of society. See Category:Religious faiths, traditions, and movements for societies within particular religions.
Religious pluralism existed in classical Islamic ethics and Sharia, as the religious laws and courts of other religions, including Christianity, Judaism and Hinduism, were usually accommodated within the Islamic legal framework, as seen in the early Caliphate, Al-Andalus, Indian subcontinent, and the Ottoman Millet system.
Various sociological classifications of religious movements have been proposed by scholars. In the sociology of religion, the most widely used classification is the church-sect typology. The typology is differently construed by different sociologists, and various distinctive features have been proposed to characterise churches and sects.
The Ways of Religion: An Introduction to the Major Traditions. (3rd ed. Oxford University Press, 1959) ISBN 978-0-19-511835-3. Eliade, Mircea. Patterns in comparative religion (1958) online; Eliade, Mircea. The Sacred and the Profane: The Nature of Religion (1959) online; Gothoni, Rene, How to Do Comparative Religion: Three Ways, Many Goals ...
The world religions paradigm was developed in the United Kingdom during the 1960s, where it was pioneered by phenomenological scholars of religion such as Ninian Smart. It was designed to broaden the study of religion away from its heavy focus on Christianity by taking into account other large religious traditions around the world.
Religion is more complex and is often composed of social institutions and has a moral aspect. Some religions may include superstitions or make use of magical thinking. Adherents of one religion sometimes think of other religions as superstition. [237] [238] Some atheists, deists, and skeptics regard religious belief as superstition.
In this line of thought, Christians are believers in the universal truth and follow and confess it under the biblical name "Jesus Christ". At the same time, they argue, some non-Christian believers of other religions, traditions, and disciplines would partially trust in the same one and only truth but under a different linguistic name ...