Types Of Religious Organizations Research Articles

Civil and legal principles of the exercise of personal nonproperty rights by religious organizations

The article provides a thorough analysis of the legal basis for the exercise of certain personal non-property rights of religious organizations, taking into account modern challenges. The position that there is no need to clearly define the system of rights of religious organizations, but on the contrary, to leave the list open with simultaneous regulation of the criteria for limitingthe rights of religious organizations by the state, is substantiated.Some aspects of the exercise of the right to name by a religious organization have been studied. The practice of enshrining in the charters of religious organizations information about the type of religious organization, its religious affiliation and location was analyzed. It has been proven that the introduction of changes to the legislation in 2018 was justified, according to which religious organizations had to make changes to their names, which should reflect affiliation to a religious association outsideof Ukraine, in a state that carried out military aggression against Ukraine and or temporarily occupied part of its territory.
 The rights of religious organizations to carry out religious activities, to participate in public life, and to use mass media were analyzed. Particular attention is paid to the practice of resolving disputes between religious organizations regarding theirexercise of the right to hold religious services and religious ceremonies in a religious building claimed by several religious organizations. When resolving such disputes, the courts adhere to the principle of equality and non-discrimination, granting the alternate right to conduct religious services and religious ceremonies to each religious organization. The judicial practice in the issue of resolving disputes when a religious organization changes its subordination in canonical and organizationalmatters is analyzed.It is substantiated that the exercise of personal non-property rights of religious organizations in the conditions of the war with the russian federation became particularly acute, including regarding the name, as well as changing the subordination of the religious community in canonical and organizational matters, re-election of governing bodies, etc.

KINSHIP, PROPERTY RELATIONS, AND THE SURVIVAL OF DOUBLE MONASTERIES IN THE EASTERN CHURCH

AbstractThe article examines the enduring phenomenon of double monasticism, the type of religious organization whereby a single monastic unit combined a male and a female community that followed the same rule, recognized the authority of the same superior, and functioned within the boundaries of the same monastic compound or in close proximity to each other, but not in shared quarters. After centuries of evolution since late antiquity, double monasteries effectively ceased to exist in the Latin West by the high middle ages, but demonstrated remarkable staying powers in the sphere of historic Byzantine cultural influences, particularly in Orthodox Eastern Europe and Christian Middle East, where this archaic type of monastic institution survived into the eighteenth and nineteenth centuries. Based on previously unexplored archival material from the Orthodox lands of the Polish–Lithuanian Commonwealth and later the Ukrainian Hetmanate, a semi-autonomous state ruled by elective officers who recognized the tsar of Muscovy as their suzerain, the article analyses the place of kinship structures, economic and political factors, legal frameworks, and the role of the imperial state in the evolution and ultimate decline of the double monastery.

Enti religiosi e riforma del Terzo settore: verso nuove partizioni nella disciplina degli enti religiosi

SOMMARIO: 1. Introduzione - 2. Gli enti religiosi nelle leggi speciali sul non profit. Le presenze e le assenze consolidate - 3. Gli enti religiosi nella riforma del Terzo settore. Le nuove assenze - 4. Gli “enti religiosi civilmente riconosciuti”, i loro rami sociali e gli assestamenti nella disciplina degli enti religiosi. Religious Organizations and Third Sector Reform Act: new distinctions among Religious Organizations ABSTRACT: This essay recalls the intertwining between religious organizations and third sector organizations hitherto well-established in Italian law. Then it examines the Third Sector Reform Act recently approved in Italy, which in its turn subjects religious organizations, under certain terms, to third sector regulations. The essay focuses on the fresh distinctions introduced by the said Reform among various types of religious organizations and underlines the new, consequent discrepancies in the overall regulation of these organizations.

MINORITY IN THE MAJORITY: COMMUNITY ETHNICITY AS A CONTEXT FOR RACIAL BULLYING AND VICTIMIZATION

The present study explored the relationships between individual ethnicity and community ethnicity factors and the prevalence of racial bullying. It was hypothesized that individuals belonging to the majority ethnic group in a community were less racially victimized than in a community in which they were minority members. Data were collected from 20,021 students in Grades 6 to 10 as part of the 2009/2010 Health Behaviour in School‐aged Children Survey, from Geographical Information Systems data, and from census data. Community diversity was associated with prevalence of racial victimization, although relationships differed by type of religious organization. Those of East/Southeast Asian, Caucasian, and South Asian ethnicity were more likely to be racially victimized in communities in which they were the minority ethnic group than when they were in the majority group. The importance of considering ethnicity characteristics that are related to racially focused bullying in the community context is discussed.

Cult versus Church Religiosity: Comparative Study of Hare Krishna Devotees and Catholics in Slovenia

The leading question addressed by the author is whether there are any notable differences between religiosity performed either within cults or within Churches (as ideal types of religious organizations). To find an answer, the author compares the religious practices (and their influence on everyday life of believers) of Slovene adherents of the Hare Krishna movement and Catholics. He presents the results of the systematic case study research into the Hare Krishna movement in Slovenia, and compares them with some results of international surveys (Aufbruch, 1997 and ISSP, 1998). The findings prove that Krishna adherents are considerably more active in their religious activities than Catholics and quite orthodox when it comes to the application of religious rules to everyday life. The differences are sufficient to allow the possibility of distinguishing between two distinctive types of religiosity. But counter to the general conviction this leads neither to noticeable exclusiveness on the part of the Krishna community and its isolation from society, nor to extreme conservatism among its members.

Coping with Apocalypse in Canada: Experiences of Endtime in la Mission de l'Esprit Saint and the Institute of Applied Metaphysics

This investigation of millenarian activity in two Quebec NRMs addresses the question of why one group failed but the other thrived on the experience of prophetic failure. Within the framework of Festinger et als' five conditions (1956) and the theories of Gager (1975), and Hardyck and Braden (1962), it is postulated that if millenarian activity is approached not as a set of beliefs, but rather as a collective ritual of initiation into a new type of religious organization, then an important factor in the survival of millenarian movements is the quality of the ritual experience. A comparison of Winifred Barton's aesthetically satisfying apocalypse with the unmitigated fiasco that occurred in la Mission de l'Esprit Saint suggests that the prophet who is skillful as a stage manager and group facilitator can avert the crisis of cognitive dissonance and induce in the participants a state of noncognitive consonance.

The life-cycle of ethnic churches in sociological perspective

It is widely recognized that religion and ethnicity are closely related phenomena in North America. In fact, the story of religion in the New World has been largely shaped by patterns of immigration and the establishment of various ethnic traditions (Herberg 1960, p. 10). In spite of the prominence of ethnic churches on the religious landscape of North America, it is a type of religious organization that has been largely ignored by sociologists over the past several decades. Preoccupation with the nature of Protestant sectarianism, new religious movements, and secularization has probably led to this neglect of an area equally important in the sociology of religion. Recent trends in immigration indicate that in the foreseeable future this social form of religion is likely to retain its prominence in both the United States and Canada. The purpose of this paper is to redirect attention to this often overlooked field of research. After briefly reviewing theoretical perspectives on religion and ethnicity, this paper elaborates an ideal-typical model of ethnic church development. Specifically, the present study outlines the life-cycle stages of ethnic churches, identifies the key organizational dilemmas encountered at each stage, and discusses the central factors which shape the future of ethnic churches as they deal with the problems generated by advanced assimilation.

The origins of the drug-free therapeutic community.

SummaryIn this paper an attempt is made to trace the origins of the drug‐free therapeutic community. Virtually all such programmes in North America may be traced to Synanon, which in turn may readily be traced back through Alcoholics Anonymous to the so‐called Oxford Group. At this point the line of evolution becomes less evident. But an examination of various aspects of the background and career of Dr. Frank Buchman, founder of the Oxford Group, suggests a strong link with the Protestant Reformation and, through it, with the forms and practices of primitive Christianity as embodied in the Dead Sea Scrolls. It is suggested that the present‐day therapeutic community is only the most recent reincarnation of a particular type of religious organization which dates from at least the Intertestamentary Period.

Communal and Associational Churches

The inadequacy of the church-sect typology for the analysis of the changes taking place in the structure of traditional religious groups within urban-industrial societies has made necessary the development of new conceptual tools for the study of the processes and directions of change in such groups. One such typology is derived from the distinction between community and association, and a typological continuum extending from communal to associational churches is proposed. While churches may develop in either direction along this continuum, it is to be expected that churches will become more associational in the urban environment. This model has been applied to the analysis of a city center church in Birmingham, England. It has become increasingly obvious in recent years that the church-sect typolo?gy, even in its developed and modified forms, is inadequate for the analysis and classification of the various types of religious organizations in modern western societies. Unfortunately, few attempts have yet been made to construct models which use other dimensions of organizational structure or of religiosity as the basis for analysis. The development of the concept of cult has provided the basis for the analysis of syncretistic and non-traditional religions within a Christian society (Nelson, 1968a; 1968b:649-81; 1969a; 1969 b:152-60; Jackson and Jobling, 1968) but models for the analysis of the types of Christian religious groups remain to be developed. The basis for a model which should prove useful in the classification of churches, in the analysis of the role of the churches within society, and in predicting the form of adaptation to social change that churches may take can be found in the concepts of community and association defined by MacIver (MacIver and Page, 1955) and derived ultimately from the concepts of Gemeinschaft and Gesellschaft, formulated by Toennies (1957). RURAL-URBAN DIFFERENCES Further bases for the development of such a model are to be found in Cooley's concept of primary groups (1909), in the work of Redfield (1947), and in the now somewhat neglected work of the ecological school whose work was largely

Some Critical Observations on the Church-Sect Dimension

THE church-sect dimension1 is a theoretical and empirical construct which has had a long and honorable tradition in the sociology of religion. First developed by Weber2 and substantially elaborated by Troeltsch,3 the concept has received more or less sustained attention throughout sociology's modern history.4 Refinements have followed one upon the other in the years following these pioneering efforts. Thus, instead of the simple dichotomy, we now also have the cult,5 * This paper is part of the research done under the Public Health Service fellowship number 1-F1-MH-23, 474-01. The author gratefully acknowledges the support of this institution during the academic year 1964-65. In addition, he would like to thank Dr. Yoshio Fukuyama, who lent him the data cards on which the tables of this paper are based. 1 This concept has sometimes been referred to as a typology, but at least one researcher as objected to this term. See Nicholas J. Demerath, III, Social Class in American Protestantism (Chicago: Rand McNally, 1965), p. 52. However, the term which this author substituted, theory, is even more inappropriate, as will be shown. Dimension is a more neutral term; if it does not form a true dimension, then its use as a concept is suspect. 2 Max Weber, The Protestant Ethic and the Spirit of Capitalism, trans. Talcott Parsons (New York: Scribner's, 1930), p. 145. 3 Ernst Troeltsch, Sect-Type and ChurchType Contrasted, in Social Teachings of the Christian Churches, trans. Olive Wyon (New York: Macmillan, 1931), pp. 331-343. 4 For instance, two extremely important works were done between the publication of the above two works and the end of the Second World War, supposedly a sterile period for the sociology of religion: H. Richard Niebuhr, The Social Sources of Denominationalism (New York: Holt, 1929); and Liston Pope, Millhands And Preachers (New Haven: Yale University Press, 1942). Neither was written by a sociologist, however. 5 Howard Becker, Four Types of Religious Organizations, from Systematic Sociology on the Basis of the Beziehungslehre and Gebildungslehre of Leopold von Weise (New York: Wiley, 1932), pp. 624-628, and Allan W. Eister, Drawing-Room Conversion (Durham, North Ca-