| Chapter 4: The Cultural Construction of Religion:
1. The interdependent systems of myths, symbols, ethos, ritual, and worldview is called the a. meaning system. b. belonging system. c. structural system. d. latency objective system. e. subjective pseudo-system.
2. According to Berger and Luckmann, the process of creation and establishment of an important symbol in a culture goes through a series of three stages. This sequential process is a. internalization, externalization, objectification. b. objectification, subjectification, and mobilization. c. internalization, objectification, and mobilization. d. subjectification, objectification, and internalization. e. externalization, objectification, and internalization.
3. Which of the following is an affirmation of a social constructionist perspective on religion? a. When humans are in ambiguous situations, they tend to look to others for a definition of the situation. b. The belief in God is a deception of the human mind based on fears and psychological needs. c. Meaning is defined by individuals, but that meaning is shaped in profound ways by the culture and norms of the larger society. d. Because God is the focus of religion, this is the one area of life in which there is no ambiguity. e. Social Systems tend to be harmonious, with each aspect of the system fulfilling some basic need.
4.. The process by which a symbol comes to have an existence of its own, independent of the creator of the symbol, is referred to by Peter Berger and Thomas Luckmann as a. objectification. b. mobilization. c. internalization. d. subjectification. e. externalization.
5. When individuals feel intense loyalty to a symbol that is shared among a group of people, they have ____________ the symbol. a. objectified b. mobilized c. internalized d. subjectified e. externalized
6. When experimental psychologists administered psychedelic drugs to people surrounded by religious symbols and stimuli, they were very likely to define the experience as a religious one, bringing them closer to God, a Higher Power, or Ultimate Reality. This influence of surrounding stimuli on perception and on the definition of the meaning of an experience would support which theoretical perspective discussed in the book so far? a. Psychoanalytic theory b. Conflict theory c. Structural Functional theory d. Social Constructionist theory e. Exchange theory
7. Emile Durkheim believed that nonrational religious experiences a. are signs of mental illness. b. are especially powerful because there is no ambiguity about the experience: the feelings of attraction are total and complete. c. are usually valued for extrinsic reasons: they bring tangible benefit to the worshipper. d. both attract and repel individuals, filling the worshipper with both joy and fear. e. are usually valued by the worshipper because they are free of any moral or ethical imperatives.
8. The nonrational experience is described in the text as: a. An experience being outside the usual categories of logical, systematic reasoning; neither logical nor illogical. b. An experience that is mostly based in the olfactory sense (smell) rather than seeing or hearing. c. An out-of-body experience d. An encounter with an other-worldly being e. A dream that cannot be interpreted
9. Which of the following is NOT a conclusion that Roberts and Yamane (your textbook authors) think that we can make regarding nonrational religious experiences? a. They have far less importance to religion in the modern world than to religion in pre-industrialized societies. b. They vary in intensity from one person to the next. c. They vary in content depending on the culture and religious tradition. d. They vary in frequency with which people experience them. e. They are most likely to be experienced by persons who expect to have such experiences.
10. Sociological critics of Rudolph Otto's emphasis on the mysterium tremendum complain that a. he does not place enough emphasis on the combined sense of awe and fear. b. he goes beyond description and analysis and suggests that this experience ought to be at the center of all religious commitment. c. he fails to communicate the fact that the experience involves a feeling of moral conviction. d. his description is so unlike Durkheim's formulation that it proves how narrow his sample was. e. he tries to dismiss nonrational religious experiences as unimportant.
11. What is NOT one of the five qualities of mysterium tremendum? a. A sense of awe and fear. b. An overwhelming feeling because of the unapproachability of the holy. c. A feeling of power, energy, or urgency. d. A sense of fascination with and attraction to the holy. e. A sense of relief that the holy does exist.
12. A member of which of the following religious groups would most likely have a religious experience involving a vision (rather than hearing a voice)? a. Lutheran b. Roman Catholic c. Methodist d. Puritan e. Presbyterian
13. Sociologists define myths as a. ideologies based on false presuppositions. b. ideologies used in the practice of magic. c. stories and beliefs which help people define meaning and purpose in life. d. folk stories, but without a moral. e. beliefs regarding the supernatural which disprove the need for rituals.
14. According to a Central Eskimo myth, Sedna is a vengeful deity who lives at the bottom of the ocean controls all the mammals of the sea. She will call all the seals and whales back to her on the sea floor if Eskimos do not follow proper conduct, including conservative use of the sea animals they hunt and abiding by certain social norms. Which of the following statements does NOT reveal the meaning behind this story? a. The survival of the Central Eskimo culture depends on their following of cultural norms. b. If Eskimos do not conserve the animals that they catch, there will be no more left and the Central Eskimos will not survive. c. Sedna was a real person who, though she is not really alive at the bottom of the sea today, was at one time alive. Today her legend serves as a reminder to the central Eskimos that they should be careful in how they use the animals they kill. d. A and B only.
15. Which of the following is NOT true of a social scientist's view of myths? a. Myths reinforce social norms and values. b. Myths provide an overall worldview for the believers. c. Myths provide an explanation of perplexing events. d. Myths involve insights that are metascientific. e. Myths are ignorant, pre-scientific beliefs.
16. According to the authors of your textbook, Protestant Worship is designed to move worshippers through a sequence of moods or phases. This is a ritual procedure which follows a progression in order to reinforce a. the creation myth. b. the covenantal myth. c. the mythology of Jesus as the incarnation of God. d. the idea of reincarnation. e. the belief in life after death.
17. Contrary to Roman Catholic belief, most Protestant churches have traditionally assumed that the worship service should NOT be conducted if no one is present but the minister. This is evidence of an emphasis on a. folk religion. b. an objective approach to worship. c. a subjective approach to worship. d. clergy manipulation. e. critical rites.
18. The part of religion that involves an intellectual ordering of experience and making meaning out of life is called an a. ethos. b . worldview. c. myth. d. ritual. e. symbol.
19. The powerful moods and motivations associated with religion are called the a. ethos. b. worldview. c. myths. d. ritual. e. symbols.
20. The rush of feelings that a Navajo may experience when she smells juniper smoke and hears the chanting of a medicine man is an example of a religious a. limphonic consciousness. b. myth. c. worldview . d. ethos. e. symbol.
21. According to Edmund Leach, religious symbols are like computer chips in that they a. are absolute and never change. b. are used by people who do not understand them. c. store information and ideas. d. are both examples of the "material culture" of modern societies. e. none of the above; Leach thinks that there are no analogies to religious symbols.
22. Which of the following statements is generally true about Christianity in the Western world? a. It emphasizes ritual over belief. b. It emphasizes belief over ritual. c. Its symbols always come before its myths. d. More individuals adhere to the “official” version of Christianity than to the “folk” version. e. Christianity doesn't employ as much symbolism as other world religions.
23. What, according to Mary Douglas, is the purpose of biblical taboos? a. To maintain the health of the followers. b. To keep individuals from being immoral. c. To protect the culture's worldview and provide a category for anomalies. d. To keep the Jews segregated from Gentiles. e. All of the above.
24. Which of the following is NOT correct with respect to the order of traditional Protestant liturgy in the United States? a. Services begin by creating a mood of awe and praise. b. The proclamation of the word is the third movement, following a mood of humility and forgiveness. c. The service of confession changes the mood from celebration and praise to one of humility. d. The climax of the liturgy is the confession of sins and recognition of forgiveness. e. The service of dedication concludes the worship service.
25. Which of the following is NOT one of the theses that Roberts and Yamane—your textbook authors—have set forth in your text regarding religion? a. Symbols, myths, and rituals typically reinforce and sacralize one another. b. Myths are often true. c . Worldview and ethos of a religion are usually in conflict, so that most religions have either one or the other, but seldom have both. d. Symbols, myths, and rituals usually act together to sustain a worldview. e. Religious systems are made up of subsystems that often support one another, but sometimes will conflict and exist in a state of tension.
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