The state of religion in the modern world can be explained through several concepts, most of which have to do with religion being a product of social life. Religion as a group phenomenon When studying sociology of religion, one must not forget that church is an institution run by humans and attended by humans. Such institutions can be structured differently, teach varying doctrines, and practice diverse rituals (or rites) but their functioning mode is similar to any other social establishment, be it a business, an educational institution, or a governing body (Weight 2). Historically, churches are known to possess the land and financial resources that came from its adherents, either voluntarily or involuntarily, as when the Inquisition confiscated the convicted heretics’ lands and property. The latter is no longer the case today. Still, the power of a church seems to be gauged by the number of its adherents, who take part in the church’s activities, donate and otherwise assist. Because human beings are social animals, they are likely to identify themselves with some groups, such as churches. Religious socialization Research shows that those who were brought up in a religious family are more likely to belong to some religious community later in life (Wuthnow 79). Apart from a religious upbringing, over which there is much controversy, adults are more or less free to choose their religion. The choice is backed up by the costs and benefits of this or that particular religion (and church), which is the rational choice approach. Sprouting from the freedom of choice, there are some underlying reasons for which people choose to be religious at some point in their life. One of them, as previously stated, is that people are willing to identify with a group that they choose to their taste. Another reason is that most religions have a set of moral values that adherent regards as the way to get to paradise and generally become a better person while alive. Finally, they can simply enjoy being with their group, sharing experiences, networking, and having fun. Speaking about the experiences, shared rituals are a powerful means of social bonding, as well as common sets of beliefs and the values emanating from them. A disagreement over the interpretation of texts and the conduct of rituals is likely to result in an in-group and inter-group conflict. The church-sect typology The schism of doctrines and the subsequent separation of religious groups are when sects are formed. As in Weber’s classification, sects offshoot from denominations (which are weakened churches) out of protest (Swatos n.pag.; Christiano, Swatos, and Kivisto, 128). The tense relationships of sects with societies and churches, therefore, are predictable because the sects’ dogmas and practices can be regarded as extreme. Interestingly enough, exactly how a person becomes religious also seems to apply to sects, as discussed by Stark and Bainbridge in their “Networks of Faith” (1376-1377). They state that the rational choice can take place when the benefits of sects are believed to outweigh the costs. Similarly, if a person’s family are adepts of a sect, this person can be coerced into conformity volens nolens. Such conformity, in turn, can be unhealthy because sects, as well as denominations and even churches, can go into extremes. Fundamentalism and extremism The notions of fundamentalism and extremism are not necessarily interchangeable. The former refers to describe those interpreting the Bible liter