Search results
Results From The WOW.Com Content Network
Religious identity is a specific type of identity formation. Particularly, it is the sense of group membership to a religion and the importance of this group membership as it pertains to one's self-concept. Religious identity is not necessarily the same as religiousness or religiosity. Although these three terms share a commonality ...
There can be different types of spiritual self because it is determined on one's life and experiences. Another definition of spiritual identity is "a persistent sense of self that addresses ultimate questions about the nature, purpose, and meaning of life, resulting in behaviors that are consonant with the individual’s core values."
A religious intentional community is a residential community with a shared religious identity designed to have a high degree of group cohesiveness and teamwork. A religious community [ 1 ] [ 2 ] is a group of people of the same religion living together specifically for religious purposes, often subject to formal commitments such as religious ...
Believing refers to someone accepting the belief in a supernatural being or world. Bonding is how important religion is to the self and how it connects them to something larger than themselves. Behaving is how someone changes their own lifestyle to appease their spiritual beliefs. Belonging is the identity one acquires from believing in a religion.
Hanegraaff notes that "self religion" may equate to New Age spirituality in general. [4] Author Michael York writes, "If 'self-religion' means personal exegesis and selection by the individual, the general rubric is applicable to trends in the late modern/early postmodern transition, which encompass much more than simply New Age and Neo-pagan religiosities."
Researchers also note that an estimated 20–40% of the population changes their self-reported religious affiliation/identity over time due to numerous factors and that usually it is their answers on surveys that change, not necessarily their religious practices or beliefs.
According to Pew Research Center "most Christians in Western Europe today are non-practicing, but Christian identity still remains a meaningful religious, social and cultural marker", [29] where 55% of Western Europeans identified themselves as non-practicing Christians, and 18% identified themselves as church-attending Christians.
For example, one study investigating attachment styles and adolescent conversions at Young Life religious summer camps resulted in evidence supporting the correspondence hypothesis through analysis of personal narratives and a prospective longitudinal follow-up of Young Life campers, with mixed results for the compensation hypothesis.