Religion in Our LivesReligion seems to find its way into almost every aspect of our lives. In the United States, mainstream politics describes a “separation of church and state,” in order to separate this deep force of religion from the public lives of its citizens. Thus, the freedom to practice any religion, whatever it may be, remains a private and personal issue. However, in this imperfect world, it becomes virtually impossible to achieve this type of separation. Some subtle examples of this can be seen right here on campus. The intriguing yet simple New England architecture that we see all around us is the result of Old World Puritan religion. Also on campus, Rollins Chapel, intended to be a "universal place of worship," has a structural structure in the shape of a cross, a symbol of the crucifixion of Jesus. Delving deeper into these religious symbols, there is a common thread that unites all religions. The community aspect becomes the “heart and soul” of almost every religious group in the world. It is on this point that George Weckman focuses his article. The author defines the characteristics of a community in several ways. On the one hand, it asserts that some sort of initiation or "entrance ritual" must take place in order to mark an individual's acceptance into the community as a whole. In addition to these entrance rituals, the individual will most likely participate in other types of rituals throughout their life. This may include his possible departure from the community, such as death. Second, the author highlights the fact that communities often have defined ritual activities that are unique to their own particular community. He goes on to say: “Group gathering for such rites is perhaps the most enduring aspect of religious community, and is arguably its raison d'être. » Thus, the author emphasizes the way in which ritual activity and community “living together” are formed. the basis of the community. I would like to agree with Weckman's point of view, but I think he can go beyond his current position. Weckman gives the reader the impression that communities are formed solely as a result of their union through religion. However, it is quite possible that religious communities are the "cause" and not the "middle of paper...". People can be born into a religious community that does not fall into the six specific categories. Does this mean that this person is not associated with a specific community? Not necessarily. Therefore, I agree with Weckman's belief that a specific community is not always voluntary. In many cases, it is quite the opposite. Community can come to mean various different things to various people. Despite some weaknesses, Weckman presents a clear and concise description of the dynamics and functionality of community structure. His arguments are lively and convincing. I believe Weckman captures the central idea of ​​community influence with great vividness: "Nevertheless, it is no exaggeration to say that almost all religious situations have a community dimension and that for many, community is the deciding factor. » (Weckman, 566) Without a doubt, it is the community which constitutes the basis of religious life. When we talk about religious communities, we can't help but realize how disparate many of them are. Nevertheless, the community will persist as the basis and foundation of all religious life throughout the world...