Irish Identity and Religious Diversity
To what extent does the new religious diversity in Ireland challenge traditional definitions of Irish national identity?
Religious Change and Continuity. Harry M. Johnson (ed). Jossey – Bass Publishers, San Francisco Washington London (1979).
William C. Shepherd, ‘Conversion and Adhesion’
(p252): “systems of thought do not just hover in thin, disembodied air; they are profoundly embedded in cultures and linked both to institutions and to other kinds of modes of thought”
“It is a mistake to concentrate solely on the pessimistic strands”
(p253): “new cults are springing up everywhere overnight, and new prophets and new hawkers are not slow to take advantage of the billowing market for religious vendibles”
(p261): “Emphasis on the specific intellectual content of a religious preference is less and less significant in most contemporary religious movements. A kind of deliberate vagueness characterizes institutional Christianity, while deliberate flux and interweaving are the marks of polysymbolic religiosity.”
Harry M. Johnson, ‘Religion in Social Change and Social Evolution’
(p313): “a religion is a kind of code, model, or paradigm that shapes or patterns a more or less “total” way of life: inner experience, action, and judgement.”
(p314): “Because of its tendency to be comprehensive and cultural (rather than utterly unique to individuals), religion must have implications for social life; an important aspect of its code is moral.”
(p316): “This fusion of political and religious authority...”
Perspectives on New Religious Movements. John A. Saliba. Geoffrey Chapman, London (1995).
(pvii): “The rise of religious and spiritual movements is a complex phenomenon that involves many different facets of Western cultural and religious life.”
“Because they are non-traditional and marginal, new religious groups can easily appear to be a threatening force that lies beyond comprehension and control.”
(X) Religion and Everyday Life. Stephen Hunt. Routledge, New York
Religious Change and Continuity. Harry M. Johnson (ed). Jossey – Bass Publishers, San Francisco Washington London (1979).
William C. Shepherd, ‘Conversion and Adhesion’
(p252): “systems of thought do not just hover in thin, disembodied air; they are profoundly embedded in cultures and linked both to institutions and to other kinds of modes of thought”
“It is a mistake to concentrate solely on the pessimistic strands”
(p253): “new cults are springing up everywhere overnight, and new prophets and new hawkers are not slow to take advantage of the billowing market for religious vendibles”
(p261): “Emphasis on the specific intellectual content of a religious preference is less and less significant in most contemporary religious movements. A kind of deliberate vagueness characterizes institutional Christianity, while deliberate flux and interweaving are the marks of polysymbolic religiosity.”
Harry M. Johnson, ‘Religion in Social Change and Social Evolution’
(p313): “a religion is a kind of code, model, or paradigm that shapes or patterns a more or less “total” way of life: inner experience, action, and judgement.”
(p314): “Because of its tendency to be comprehensive and cultural (rather than utterly unique to individuals), religion must have implications for social life; an important aspect of its code is moral.”
(p316): “This fusion of political and religious authority...”
Perspectives on New Religious Movements. John A. Saliba. Geoffrey Chapman, London (1995).
(pvii): “The rise of religious and spiritual movements is a complex phenomenon that involves many different facets of Western cultural and religious life.”
“Because they are non-traditional and marginal, new religious groups can easily appear to be a threatening force that lies beyond comprehension and control.”
(X) Religion and Everyday Life. Stephen Hunt. Routledge, New York