There are many, many such quasi-religions and movements. Each one presents a distinctive case. Each will have different problems with the five criteria listed earlier in this article. Clearly, determinations in such cases will need to be made on a case-by-case basis. Some movements may not be universally well regarded or embraced by the respective mainstream faiths with which they identify, but are still accorded recognition. However, the converse is also true: such organizations as the Nation of Islam or Messianic Judaism — are rejected by the established umbrella organizations in the faiths to which they purport to belong.
The application of a working definition of an expression of faith or creed, will allow Canadian courts to avoid inadvertently extending Charter protections and rights to abnormal practices masquerading as religious observance, which could have the net effect of diluting the intent of Charter 2 protections. Skip to main content Skip to local navigation Skip to global navigation Skip to footer. You are here Home » Creed, freedom of religion and human rights - Special issue of Diversity Magazine - Volume Summer » Toward a definition of legitimate religions.
Page content Richard M. Abstract This article explores the manner in which individuals, organizations, and institutions of civil society can identify and distinguish legitimate faith communities from those who would use the purloined language and symbols of religion to advance non-creedal and illegitimate objectives.
What is Faith? Longevity Trends in faith and belief come and go but religions and religious systems endure through generations. Legitimacy Obviously, individual churches, synagogues and other congregations that have existed for much less than 75 years, cannot independently meet the longevity threshold.
Solemnizing of Marriage The right to solemnize marriage, as extended by civil authorities to faith communities, is another useful test of what constitutes a legitimate religious organization. Other Criteria Over and above the five criteria listed above, a religious community in good standing will endorse, uphold and act in accordance with the following: The principles enunciated in the Universal Declaration of Human Rights governing the equality of all peoples regardless of race, creed, religion, sex, income, etc.
The laws of its host nation and other jurisdictions. Conclusion The application of a working definition of an expression of faith or creed, will allow Canadian courts to avoid inadvertently extending Charter protections and rights to abnormal practices masquerading as religious observance, which could have the net effect of diluting the intent of Charter 2 protections.
Mosaic Programming. Church of the Universe. Andrew Kitching. Library of Parliament. Merriam-Webster Dictionary. Universal Declaration of Human Rights. Some scripture, as in Islam, is accepted as the direct word of God, which gives it even more power.
Likewise, in Muslim communities, many view Islam not as something dictated by a book, but as core values to which they feel connected. Some choose to incorporate values into their lives but not practices, while others practice strictly through daily prayer and fasting. The parts that they do not agree with become exceptions to the religion and its practices, apart from a scripture that some believers follow as a whole.
These exceptions may exist because they seem controversial to some communities within the society, or perhaps because they include violence or practices like child marriage considered immoral.
Another heavily criticized aspect of religions is their institutions and leaders: fathers, imams, prophets. These figures, because they provide a concrete and tangible target to criticize and discredit, are often the center of attention.
Some figures, such Jesus and Mohammad, are looked at as the embodiment of what their religions teach to their believers. Apart from these core elements, another factor influences these debates: Many of us recklessly deem ourselves knowledgeable enough to talk about other religions. Reckless in the sense of ignorance rather than disrespect, since when it comes to religion, it is suddenly more threatening and unacceptable to appear intolerant than it is to appear ignorant.
Coming from a country whose most prevalent religion has long been Islam and that has become more Islamized in recent years — a very rough and substantial change — I was, and still am, shocked to see people so fiercely and faithfully defending opinions they have copied from others.
No fruitful debate can happen until we establish religion as a specific concept. We need to decide whether we genuinely believe faith is a social construct or a personal practice within the boundaries of human rights. Nick Perham does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.
Why people believe is a question that has plagued great thinkers for many centuries. Sigmund Freud felt that god was an illusion and worshippers were reverting to the childhood needs of security and forgiveness.
Essentially this hypothesis is that religion is a by-product of a number of cognitive and social adaptations which have been extremely important in human development. We are social creatures who interact and communicate with each other in a co-operative and supportive way. In doing so we inevitably have stronger attachments to some individuals more than others. We continue to rely on these attachments in later life, when falling in love and making friends, and can even form strong attachments to non-human animals and inanimate objects.
It is easy to see that these strong attachments could transfer to religious deities and their messengers. Our relationships depend on being able to predict how others will behave across situations and time.
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