Religiosi, a term applied, until the 10th century, to those who led a monastic life, to distinguish them from the clergy and laity. They were also called Ca- nonici and Regulares (q. v.).
Religious, in a general sense, is something that re- lates to religion ; and, in reference to persons, that which indicates that they give their attention to religion, and are so influenced by it as to differ from the world. It was also applied to members of monastic orders. See Religiosi.
RELIGIOUS CORPORATIONS. In the United States, as there is no civil patronage to the Church, societies for public worship are incorporated in accord- ance with the statutes of the several states. In most of them there is a provision enabling any body of persons composing a fixed congregation to constitute themselves a corporation, and to elect trustees to hold and manage the property in its behalf. Some of the older denominations are incorporated under special acts and with particular regulations. A convenient digest of these legal prescriptions is given in Hunt's Laws of Religious Corporations (X. Y. 1876, 8vo). In many states there are likewise general laws for the incorpora- tion of most kinds of benevolent, literary, and other bodies of a religious and social character. See Church and State.
RELIGIOUS EDUCATION. Both nature and rev- elation teach that it is the duty of parents to care for the religious education of their children. The mind of the child is in a receptive condition, and the first light it receives should be light from heaven, the first truths those that are eternal and immutable, never to desert them. The mind of the child cannot be shut up until he is of an age to investigate and determine for him- self. It becomes, therefore, a high duty to furnish the expanding intellect with truths such as piety cherishes. The apostle says, "Fathers, bring up your children in the nurture and admonition of the Lord" (Eph.vi, 4). In the education of children several mistakes are to be avoided: (1.) That the habits of children only arc to be regarded, and that, in time, principles will follow of course. Habits, without principles of piety, are noth- ing better than a citadel ungarrisoned and uncommand- ed. (2.) That many of the subjects of religion are be- yond the capacity of children, and that, therefore, to instruct them in Christianity is only to load their mem- ories with words. Yet we do not defer other kinds of instruction till their nature and use can be completely understood by the pupil. But, in fact, the principles of religion are some of the most simple and intelligible which can be, proposed to the human mind. (3.) That to furnish children with religious ideas is to infuse into them prejudices. But we must be careful to discrimi- nate between religious ideas and prejudices, for the lat- ter is an unexamined opinion. And, further, by this very conduct we prejudice him against religion as some- thing unworthy his concern, or beyond his comprehen- sion. We do not so treat literature, polities, or science. (4.) That the child will acquire in school and the public institutions of the Gospel an adequate sentiment and knowledge of religious truths. But if the love or nat- ural interest of the parent in the child does not stimu- late him to this duty, can it be expected that it will be voluntarily assumed by others? The institution of Sunday-schools does not diminish, in the least, the re- sponsibility of those having charge of children to train them for God. See P.edagogics.
RELIGIOUS LIBERTY is the absolute freedom of religious opinion and worship based upon the fact that all men are bound by the laws of God and are responsi- ble to him. From this primary and supreme obligation the conscience cannot be freed, and hence no human gov- ernment has a right to hinder any form of religion, nor to support any to the injury of others. Tins implies the equality of all churches, religious associations, or per- sons in the matter of protection or restraint by the civil
1 ! E LIGIOUS SOCIETIES
1034
RELLYANITES
powers. We mii-t not confound religious liberty with religious toleration, for the latter i- the assumption of the right by civil process to regulate religious affairs; and to permit implies the right to prevent. This sev-
of spiritual and civil affairs is emphatically taught by our Lord: "My kingdom is not of this world" (John sviii,36). A distinctive American prin- ciple of government is that what is religious i- neces- sarily, from its very character, beyond th^Sontrol of the civil government In the United States, therefore, liberty is an absolute personal right, All de- nominations, churches, and religious faiths are equal and free in the eye of the law, nunc receiving gratuities,
bjected to inequalities. Then' is, thus, an en- tire divorce of Church and State. The Constitution of the United States contains these two articles: " No re- ligious test shall ever be required as a qualification to any office <>r public trust under the United States ;" and "Congress shall make no law respecting an establish- ment of religion, or prohibiting the free exercise thereof." The state constitutions are equally emphatic, and gener- ally more specific in the expression of their jealousy of ecclesiastical ambition and sectarian intolerance, example w as sel bj Rhode Island, w hich has the honor ofbeing the first state in the world tu incorporate in its organic law, and to practice, absolute religious liberty. Under the influence of this American principle of gov- ernment much change has been wrought in other conn- trie-. Toleration is becoming general, and the tenden- cy is towards unrestrained liberty of worship. France bestows patronage upon several denominations; Ger- many, though claiming the management of ecclesiasti- cal affairs, interferes but little with the right of worship. In Russia, Spain, and Italy there is less of former ex- clusiveness, and in the two latter countries different forms of faith are entitled to protection. Under Eng- lish rule the colonies enjoy perfect religious liberty; the Anglican Church has been disestablished in Ireland, and there is in Great Britain no public position, not ec- clesiastic, for the tenure of which a particular religious belief is required, except the throne and governorship of a few colleges. The connection of Church and State is increasingly regarded as corrupting to the church. destructive of the purity and spirituality of religion, and antagonistic to the rights of men. See Brook, History of Religious Liberty; Johnson, Universal Cyclop.; .Mad- ison. Memorial and /■'< monstranct ; Wayland, Discourses.