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Nikiforova, Basia. „RELIGIOUS LANDSCAPE OF VILNIUS: A PHENOMENOLOGICAL GLANCE / VILNIAUS RELIGINIS PEIZAŽAS: FENOMENOLOGINIS ŽVILGSNIS“. CREATIVITY STUDIES 4, Nr. 1 (28.06.2011): 101–9. http://dx.doi.org/10.3846/20290187.2011.577183.
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The traditional religious landscape is changing considerably, and the current religious landscape exhibits a remarkable variety. The religious landscape was shifting. Today in Europe there are three general trends – secularization, new spirituality and immigrant religions such as Islam, Buddhism, Hinduism additional to Judeo-Christian tradition. Phenomenological approaches are crucial for developing new and deepening existing modes of cooperation between dissimilar cultures and religions. Using phenomenological approach we look on religious landscape of Vilnius as pluralistic from the two general views: old historical, traditional source and nowadays the increasing diversity. The article includes a short discussion about definition of ‘religious landscape’ and the possibilities of its interpretation. Using definition epochē from phenomenological point of view we conclude that religious landscape of Vilnius is pluralistic. Santrauka Tradicinis religinis peizažas kinta labai pastebimai, o dabartinis demonstruoja ypač didelę įvairovę. Nūdien Europoje vyrauja trys bendros tendencijos – sekuliarizacija, naujasis dvasingumas ir imigrantų religijos, tokios kaip islamas, budizmas, iniduizmas greta judaistinės-krikščioniškosios tradicijos. Remdamiesi fenomenologiniu požiūriu, žvelgiame į religinį Vilniaus peizažą kaip į pliuralistinį, atsiveriantį iš dviejų bendrų perspektyvų: senoji istorinė, tradicinė versmė ir nūdien augantis skirtingumas. Straipsnyje imamasi trumpos diskusijos „religinio peizažo” tema ir apie šio apibrėžimo interpretavimo galimybes. Pasitelkiant sąvokąepochē, fenomenologinio mąstymo perspektyvoje prieinama išvada, kad Vilniaus religinis peizažas yra pliuralistinis.
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Ames, Christine Caldwell. „Medieval Religious, Religions, Religion“. History Compass 10, Nr. 4 (April 2012): 334–52. http://dx.doi.org/10.1111/j.1478-0542.2012.00836.x.
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Chung, Dingyu. „Evolutionary Origin of Religions and Religious Evolution: Religious Neurosociology“. Journal of Behavioral and Brain Science 08, Nr. 09 (2018): 485–511. http://dx.doi.org/10.4236/jbbs.2018.89030.
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Thomas, Paul Brian. „Bible Lessons with Raëël: On Religious Appropriation in ET-Inspired Religions“. Nova Religio 14, Nr. 2 (01.11.2010): 6–13. http://dx.doi.org/10.1525/nr.2010.14.2.6.
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As an introduction to Nova Religio's special issue on ET-inspired (UFO) religions, this article maintains that despite less media attention since the furor surrounding the Heaven's Gate suicides, ET-inspired religions are still active. Moreover, increasing speculation linking extraterrestrials to 2012 apocalyptic scenarios, coupled with a significant percentage of the population who believe in extraterrestrial visitation, seems to indicate that purveyors of ET-inspired religious perspectives will continue to have a market. Rather than focusing upon the "strange" and seemingly "bizarre" nature of these religious groups, the articles in this special issue endeavor to demonstrate how members of ET-inspired religions appropriate materials and theological ideas from widely-accepted mainstream religious traditions. This article maintains that the value of such an approach lies in bridging the gulf between normalized religious perspectives and the marginalized religious "other."
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Halidin, Ali. „MEMBANGUN HARMONISASI DENGAN BEDA AGAMA“. KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, Nr. 1 (24.11.2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.
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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it would contribute to disseminate tolerant and harmony. And also the ortthodoksi that had been done by the people shown the religioun had good situation in Indonesia. It is necessary therefore to strengthen the concept of multicultural education with religious values. The author observes the concept of multicultural education from the perspective of religions
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Rustamov, Bobomurod. „RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN“. American Journal of Political Science Law and Criminology 04, Nr. 05 (01.05.2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.
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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.
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Mikheev, Vladimir. „Can Religious States and Representations Be Religious and Secular? A Critique of the Psychology of Religion“. State Religion and Church 6, Nr. 1 (2019): 44–64. http://dx.doi.org/10.22394/2311-3448-2019-6-1-44-64.
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Ališauskienė, Milda, und Edward Irons. „Religious Leadership in New Religions“. Nova Religio 24, Nr. 4 (01.05.2021): 5–10. http://dx.doi.org/10.1525/nr.2021.24.4.5.
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The introduction to this special issue on religious leadership in new religions discusses questions arising from existing published theoretical and empirical research into religious leadership. Theoretical contributions are made in articles by five authors, James T. Richardson, David G. Bromley, Liselotte Frisk, Susan J. Palmer, and Milda Ališauskienė. The articles by Frisk, Palmer, and Ališauskienė discuss original empirical data disclosing features of women’s religious leadership in new religions and the influence of social context and power relations to it. This special issue of Nova Religio on “Religious Leadership in New Religions: Theoretical and Empirical Trajectories” is dedicated to our colleague, Swedish scholar of new religions, Liselotte Frisk (11 March 1959–29 October 2020).
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Vermander, Benoît. „Sinicizing Religions, Sinicizing Religious Studies“. Religions 10, Nr. 2 (25.02.2019): 137. http://dx.doi.org/10.3390/rel10020137.
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From 2015 onwards, “sinicizing religions” has become the mantra of China’s religious policy, inspiring new regulations and constraining the functioning of religious organizations. After summarizing the “sinicization” doctrine and policy, this paper examines how Chinese scholars in religious studies position themselves in such a context. It reviews the developments of the field after 1979; it appraises the complex interplay between the scholarly community and policy makers; it examines how scholars in religious studies now respond to the official policy, as they strive to balance descriptive and prescriptive assessments. It shows how the search for ideal-types as well as for ‘sinicized’ typologies and methodologies partly function as an adaptative tactic. The need to answer political imperatives revives older debates on religious forms and functions, and, to some extent, stirs theoretical imagination. However, political constraints make it difficult for scholars to focus on current religious trends, as they find it safer to debate on a somewhat atemporal model of “Chinese religion”.
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Robbins, Thomas. „"Uncivil Religions" and Religious Deprogramming“. Thought 61, Nr. 2 (1986): 277–89. http://dx.doi.org/10.5840/thought19866128.
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DeVan, Benjamin B. „Religious Tolerance in World Religions“. Journal of Religion in Europe 4, Nr. 3 (2011): 512–15. http://dx.doi.org/10.1163/187489211x592076.
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Finke, Roger, Robert R. Martin und Jonathan Fox. „Explaining Discrimination against Religious Minorities“. Politics and Religion 10, Nr. 2 (05.04.2017): 389–416. http://dx.doi.org/10.1017/s1755048317000037.
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AbstractResearch has documented that religious minorities often face the brunt of religious discrimination. Yet formal tests, using global collections, have been lacking. Building on the religious economy theory and recent work in law and politics, we propose that minority religions face discrimination from the state because they represent unwanted competition for the state supported religion, are viewed as a threat to the state and larger culture, and lack support from an independent judiciary. Drawing on the recently collected Religion and State-Minorities collection on more than 500 minority religions, we find support for each of the propositions, though the level of support varies based on the targets of state discrimination. In general, the support is strongest when explaining discrimination against minority religion's institutions and clergy, but weakens when explaining more general discrimination against the membership.
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Lester, Emile. „Religious Autonomy and World Religions Education“. Religion & Education 31, Nr. 2 (Oktober 2004): 62–82. http://dx.doi.org/10.1080/15507394.2004.10012341.
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van Lieburg, Fred. „In saecula saeculorum“. Church History and Religious Culture 98, Nr. 3-4 (12.12.2018): 319–43. http://dx.doi.org/10.1163/18712428-09803025.
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AbstractThis article offers a personal perspective on religious history after the institutionalisation of this field in the History Department at Vrije Universiteit Amsterdam in 2015. In essence and method, religious history is like history of religion(s). In German and Dutch, one can speak of Religionsgeschichte or religiegeschiedenis/godsdienstgeschiedenis. Different terms are in use in English and French, reflecting the different traditions in the disciplines of theology and history. History of religion(s)/histoire des religions is commonly associated with comparative studies of (non-Christian) religions, while religious history/histoire religieuse developed as a specialisation within general history (mostly concerned with Christianity and therefore close to what is known as church history or ecclesiastical history). While understanding religious history as general history with a focus on the religious factor in cultural, social, and political realities, various research traditions should be converged and integrated by means of conceptual exchange, cross-disciplinary approaches, and linked scholarly networks. Given the interest in global dimensions and long-term developments, computer-assisted research of digitalised sources is recommended for doing religious history today.
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Bacevičiūtė, Danutė. „SEKULIARI KASDIENYBĖ IR RELIGINĖ PRASMĖ: ETIŠKUMO IR RELIGIŠKUMO SANTYKIS“. Religija ir kultūra 10 (01.01.2012): 7–21. http://dx.doi.org/10.15388/relig.2012.0.2742.
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Straipsnyje svarstoma religinės prasmės galimybė sekuliarios kasdienybės sąlygomis. Remiantis Charles’o Tayloro sekuliarizacijos proceso tyrimais, siekiama ne likti prie sociologijoje įsitvirtinusios tezės apie religijos vaidmens menkėjimą šiuolaikinės visuomenės gyvenime, bet mėginti iš naujo apmąstyti, kas yra religiškumas šiandien. Pastebima, kad kasdienėje sekuliarioje sąmonėje įsitvirtinęs „Apšvietos mitas“ apsunkina prieigą prie religijos tradicine prasme, tačiau suteikia galimybę įsižiūrėti į pačią kasdienybę. Remiantis Jacques’o Derrida „religijos be religijos“ apibrėžtimi aptariamas tiek šiuolaikinio religinio diskurso pobūdis, tiek Derrida bandymas kasdieniuose atsakomybės, pasirinkimo, sprendimo aktuose įžvelgti etiškumo ir religiškumo įtampą, leidžiančią kalbėti apie religinio santykio struktūrą mūsų kasdienėse patirtyse.Pagrindiniai žodžiai: sekuliarumo samprata, kasdienybė, religija be religijos, etiškumo ir religiškumo įtampa, Charles’as Tayloras, Derrida. SECULAR EVERYDAY LIFE AND RELIGIOUS SENSE: RELATIONSHIP BETWEEN THE ETHICAL AND RELIGIOUS SPHERESDanutė Bacevičiūtė SummaryThe article deals with the problem of religious sense in the secular everyday life. With reference to Charles Taylor’s analysis of secularization, the author tries to distance herself from the prevailing sociological thesis about the decline of religion in the life of contemporary society and rethink what religion means today? One can notice that “the myth of the Enlightenment” is deeply entrenched in our secular everyday consciousness, so the approach to the religious in the traditional sense is quite aggravated. Nevertheless, such a situation provides a possibility to contemplate the everyday life itself. Derrida’s notion of “religion without religion” allows us to reflect the character of a contemporary religious discourse as well as to envisage the tension between ethical and religious spheres in the daily acts of decision-making, choice, and responsibility. Not traditional religious forms but the structure of religious relationship enables us to talk about religious sense in the secular everyday life.Keywords: notion of secularity, everyday life, religion without religion, tension between ethical and religious spheres, Charles Taylor, Derrida.
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Kim, Chongsuh. „Contemporary Korean Religious Change in the East-West Religious Context“. Alternative Spirituality and Religion Review 9, Nr. 1 (2018): 4–19. http://dx.doi.org/10.5840/asrr20187345.
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The most prominent characteristics of the religious situation in contemporary Korea can be said to be the following: first, the religious population is large and is increasing rapidly at present. Second, in a situation of multi-religious coexistence, no particular religion takes precedence over another; Western religions, however, are challenging and gradually overwhelming Eastern religions. In this paper, I argue that these two features are closely related to each other. When compared with other countries, religions are growing more rapidly in Korea and with an unusual level of enthusiasm, a situation which has emerged as a result of the unprecedented inter-religious clash that has developed between Eastern and Western religions.
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Nunsina, Nunsina, Cut Fadhilah und Kulbahri Kulbahri. „SUPORT SYSTEM DECISION (DSS) PRESMA ELECTIONS OF UNIKI USING SIMPLE ADDITIVE WEIGHTHING METHODE (SAW)“. Dharmawangsa: International Journal of the Social Sciences, Education and Humanitis 3, Nr. 2 (01.08.2022): 07–17. http://dx.doi.org/10.46576/ijsseh.v3i2.2818.
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ABSTRACT Since minister lukman (2014-2019) and judge saifuddin (2014-2019) presented the discourse on religious censorship, the ministry of religions has continued to develop knowledge and strengthen religious censorship narratives through various digital platforms. The study focuses on the Ministry of the Republic of Indonesia's increased religious censorship on YouTube, the most popular social media platform for today's Internet users. The study draws several conclusions by combining a content analysis method with a descriptive analysis method. First, the intensity with which the YouTube channel is used to strengthen religious censorship issues needs to be increased. Only 15 (4.71%) of the 318 videos uploaded to the ministry of religion's YouTube account contain content on censorship and religious harmony. The annual frequency remained low, and there was no content on moderation and religious harmony in 2019. Second, religious censorship is still applied primarily to intellectuals who have not reached out to millennials. Its progress in eradicating negative issues related to the government's religious regulation program remains limited. Third, reaction data on censored and harmonized video content remains low, according to warganet. According to research, netizens prefer the term harmony to moderation. This suggests that the Indonesian people prefer harmony in general, but there are still some interpretations or negative impressions of the term "moderation" carried by the ministry of religions. Keywords: Methode (SAW), Student presidency candidate (PRESMA), Decision-making support systems
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Salsabiela, Lukman Nul Hakim und Kamarudin. „The Relation of The Ministry of Religion's Interpretation of QS. Al-Ikhlas with The First Principle of Pancasila“. Al-Shamela : Journal of Quranic and Hadith Studies 2, Nr. 1 (15.04.2024): 1–14. http://dx.doi.org/10.61994/alshamela.v2i1.379.
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This article aims to explain the relationship between the interpretation of the Ministry of Religious Affairs and Pancasila, especially the first principle. This is motivated by the fact that the Ministry of Religious Affairs has provided signs for religious people to always maintain peace and harmony which includes three things, namely the relationship between followers of the same religion, different religions, and religious leaders with the government. This research uses a type of library research, descriptive analytical, which describes a problem by describing and analyzing the Ministry of Religion's tafsir book. Thus, this article concludes that the first principle in Pancasila, namely “Belief in One God”, contains a strong relationship with the meaning of QS. al-Ikhlash. With this relationship, one can understand the attributes of God that contain the teachings of monotheism so that the first principle of Pancasila can be said to be in accordance with Islam, because Islam upholds the omnipotence of God. The Ministry of Religious Affairs' interpretation of QS. Al-Ikhlas contains an affirmation of the purity of the Godhead and rejects all kinds of polytheism and explains that there is nothing like Him. This also applies to non-Islamic religions that recognize God as One, because the Ministry of Religious Affairs has given freedom to religious people to express their religious practices
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Sumbulah, Umi. „Pluralism and Religious Harmony in Religious Elites Perspectives in Malang City“. Analisa 22, Nr. 1 (01.06.2015): 1. http://dx.doi.org/10.18784/analisa.v22i1.139.
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This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are many religions in this world. Second, religious<br />harmony have meaning as a condition where there is no oppression and domination of one religion over other religions, awakening a deep awareness of diversity, respect for human rights, and the willingness to spread kindness and love for fellow human beings. Third, religious harmony can be achieved through internal efforts to strengthen the faith of each and build awareness to develop a positive attitude towards other religions. In external efforts to create harmony done through emancipatory dialogue and cooperation to resolve humanitarian issues. Fourth, positive attitude that supports the creation of harmony of religions is the willingness and awareness to understand each other and share experiences. Egoism, truth claims, fanaticism, and exclusivism is a negative attitude and expression recognized by the religious elite can interfere with the establishment of inter-religious harmony.<br /><br />
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Pažėraitė, Aušra Kristina. „RELIGIJŲ KAIRIOJO KELIO DIFUZIJA IR TRANSFORMACIJOS ŠIUOLAIKINĖJE POPKULTŪROJE“. Religija ir kultūra 8 (01.01.2011): 17–36. http://dx.doi.org/10.15388/relig.2011.0.2756.
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Šio tyrimo tikslas – apčiuopti XX a. pabaigos–XXI a. pradžios popkultūroje, konkrečiai, kinematografijoje reiškinius, kuriuos galima interpretuoti kaip vykstantį normatyvinių, įsitvirtinusių religijų palaikomų religinių doktrinų, praktikų ir moralės normų perkonstravimą XIX a.–XX a. pradžios okultinių judėjimų mokymų, praktikų ir simbolikos pagrindu. Buvo parodyta, kad šie reiškiniai yra platesnių kultūrinių ir religinių procesų dalis, o būtent – kaip difuzija viešojoje, sekuliariojoje erdvėje to, kas šiame tyrime buvo formuluojama kaip „kairysis kelias religijose“. Viešojoje erdvėje vyksta procesai, atliekantys tam tikrą „vertybių perkainojimą“, t. y. viešpataujančios, įsitvirtinusios konkrečioje visuomenėje religijos, moralinės normos, tabu ir religinės tapatybės „perkainojamos“ kaip tam tikra prasme „destruktyvios“, sužlugdžiusios, esą, kažkada egzistavusias „tikrąsias“. Minėtiems procesams analizuoti šiame tyrime buvo sukonstruotas teorinis įrankis, čia vadinamas „kairiuoju keliu religijose“, kurį galima formuluoti taip: kairysis kelias religijose – tai elitistiniai religinio pobūdžio tekstai ir praktikos, kurie virš įsigalėjusios, daugumos palaikomos religinės praktikos, doktrinų ir diegiamų moralinių normų iškelia kitas doktrinas ir praktikas, kurios laikomos tinkamomis turintiesiems ypatingą iniciaciją. Būna, kad šios doktrinos ir praktikos nevengia normatyvinės moralės ir ritualinių tabu pažeidimų, nors ir neturi tikslo išstumti visuomenėje įsigalėjusios religijos suformuotas (ar bent patyrusias jos įtaką) moralės normas ir ritualinius tabu, kaip visuomenės daugumai priimtinus socialinei tvarkai užtikrinti. Buvo tyrinėti „kairiojo kelio“ termino vartojimo ypatumai moderniuose Vakarų okultiniuose judėjimuose, aptariami „kairiojo kelio“ tapimo „dešiniuoju keliu“ (kitaip tariant, difuzijos) niuansai šiuolaikinėje populiariojoje kultūroje (konkrečiai, XX a. pabaigos–XXI a. pradžios kinematografijoje), pateikiant jos klasifikaciją, išskiriant būtent šio tyrimo tikslus atitinkantį pogrupį.Pagrindiniai žodžiai: kairysis kelias religijose, okultiniai judėjimai, tapatybių perkūrimas, popkultūra.THE DIFFUSION AND TRANSFORMATIONS OF LEFT-HAND PATH RELIGIONS IN THE CONTEMPORARY POPULAR CULTUREAušra Kristina Pažėraitė SummaryIn this article some features of the present-day (late 20th–early 21st c.) pop-culture, concretely cinematography, are analyzed for phenomena which can be interpreted as an ongoing transformation of normative morality, religious doctrines and ritual taboos of established religions on the ground of doctrines, practices and symbolism of modern (late 19th–20th c.) occult movements. The author argues that these phenomena are part of wider cultural and religious processes, i.e. of diffusion in public, secular, and also new religious and spiritual movements of what in this study was formulated as the “left-hand paths in religions”, the processes that perform a “reevaluation of values” of given society, grounded in particular established religion and religious identity, reevaluation of established moral norms and ritual taboos as at certain extent “destructives”. To achieve this goal the author has formulated a theoretical tool for analysis of general phenomena in religions as “left-hand path in religions” on the basis of Andree Padoux’s descriptions of “lefthand path” in Hindu religions, and which can be formulated as follows: left-hand path in religions – are elitist religious texts and practices that are destined not to eliminate norms of morality and ritual taboos of established religion, as far as they are acceptable for society in general as the basis for social order, but to achieve some goals that this established religion is supposed incapable to help to achieve in established manner, and only knower and practitioner of doctrines, rituals and other practices (that sometimes transgress established ones) is able to achieve those goals. In this study the author has explored the usage and conceptions of the term “left-hand path” in some modern Western occult movements; also the author has classified present-day fantasy cinematography in five groups, each according to the relationship to various kinds of “paranormal” realities. One of the groups is composed of movies in which symbols, practices, doctrines of modern “Western” occult movements (i.e. of Thelema, Aleister Crowley, LaVey) are exploited. That results in the subversion of values and ritual taboos of established religions (most often Christianity, and especially Catholicism). The diffusion of the “left-hand path” in popular and secular area of society becomes in a certain degree the “right-hand path”. Keywords: left-hand path in religions, occult movements, creation of new identity, popular culture.
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Hewitt, Marsha. „Affective and Cognitive Dimensions of Religious Experience: Toward a Conceptual/Theoretical Integrative Perspective“. Studies in Religion/Sciences Religieuses 41, Nr. 1 (März 2012): 33–45. http://dx.doi.org/10.1177/0008429811430056.
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Although it may be widely accepted that the capacity for religious experience constitutes a mental state which, as with all mental states and inner experiences, has a neurological foundation, it is not so readily agreed upon as to what the psychological significance of such a state might be. That is to say, what are the affective components that pertain to that ‘more’ of religious experience that can be identified across specific religious traditions and histories? For William James, the proper study of religions must begin with the actual, felt religious experiences of human beings in specific contexts. Yet it is this focus on religious experience that appears to leave some contemporary theorists of religion uneasy, as if the exploration of the affective dimension negates or ‘softens’ the by now clear neurological basis of religious experience and beliefs. Underlying this unease, of course, is that the psychological/phenomenological approach conceals a hidden theological interest. That this is often true is more by contingency than theoretical necessity. This unease goes back at least as far as Freud’s ambivalence toward the ‘oceanic feeling,’ or what cognitive archaeologist David Lewis-Williams refers to as ‘absolute unitary being,’ which is a widely valued feature of religious experience for believers. This ambivalence should not marginalize the importance of ‘psychological significance,’ however, as it did in Freud’s writing on religion and as it continues to do in that of contemporary theorists, particularly those who turn to neuroscience as an important explanatory resource in the study of religious experience. This paper will argue that conceptual balance addressing the emotional and biological elements of religious experience is methodologically more adequate and theoretically richer than more strictly cognitive approaches, and will focus most centrally on the work of Sigmund Freud and David Lewis-Williams. Si l’idée que la capacité à l’expérience religieuse constitue un état mental qui, comme tous les états mentaux ou expériences intérieures, a une fondation neurologique est très largement partagée, la signification psychologique d’un tel état ne fait pas l’objet d’un tel consensus. En d’autres termes, quels sont les éléments affectifs ayant trait à ce « plus » de l’expérience religieuse qui peuvent être identifiés à travers les traditions et histoires spécifiques des religions ? Pour William James, l’étude des religions doit commencer par l’expérience réelle et ressentie par les êtres humains dans des contextes spécifiques. Cependant, cette attention portée à l’expérience religieuse semble laisser les théoriciens contemporains mal à l’aise, comme si l’exploration de cette dimension affective niait ou minimisait la base aujourd’hui clairement neurologique de l’expérience religieuse et des croyances. Accentuant ce malaise, bien sûr, l’approche psychologique/phénoménologique dissimule un présupposé théologique caché. Si ceci est souvent vrai, ça l’est par contingence plus que par nécessité théorique. Ce malaise nous renvoie au moins jusqu’à l’ambivalence freudienne envers le « sentiment océanique », ou à ce que l’archéologue constructiviste David Lewis-Williams appelle l’ ‘être absolu et un’ qui est un trait largement valorisé de l’expérience religieuse pour les croyants. Cette ambivalence ne doit pas marginaliser l’importance de la ‘signification psychologique’, comme ce fut le cas depuis les écrits de Freud sur la religion jusque chez les théoriciens contemporains, plus particulièrement ceux qui considèrent les neurosciences comme une ressource explicative dans l’étude de l’expérience religieuse. Cet article qui portera principalement sur les travaux de Sigmund Freud and David Lewis-Williams, montrera que l’équilibre conceptuel entre les éléments émotionnels et biologiques de l’expérience religieuse est plus adéquat et, d’un point de vue théorique, plus riche que des approches strictement cognitives.
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Rahmat, Munawar, Endis Firdaus und M. Wildan Yahya. „Creating Religious Tolerance through Quran-Based Learning Model for Religious Education“. Jurnal Pendidikan Islam 5, Nr. 2 (31.12.2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.
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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur'anic view of the faith of adherents of non-Islamic religions; reminding students of the dangers of takfir; describing students’ common mistakes in assessing other religions; describing the main teachings of other religions correctly; searching for common denominator between Islam and other religions; and developing inclusive attitudes and religious tolerance. After being tested, this learning model has proven to be effective in increasing students' understanding of the basic teachings of other religions, in understanding of the basic teachings of Islam, in developing more robust understanding in their Islamic aqeedah, and being more inclusive and tolerant to adherents of other religions.
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Turner, Bryan S. „Managing religions: state responses to religious diversity“. Contemporary Islam 1, Nr. 2 (23.06.2007): 123–37. http://dx.doi.org/10.1007/s11562-007-0011-1.
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Minhaji, Minhaji, und Nurul Qomariyah. „RELIGIOUS ENVIRONMENT: Penciptaan Suasana Religius di Sekolah“. LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, Nr. 2 (09.12.2016): 231–42. http://dx.doi.org/10.35316/lisanalhal.v10i2.126.
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Religious Education is a field of study that must be given to students at each level of education, where implementation has become a national commitment, so its presence becomes an absolute element in the moral formation of the Indonesian nation. There have been many deviation and moral degradation, as a result of the development of science and technology education.Thereforeneed to be applied in view of Islamic education to the creation of a religious atmosphere in the school environment that is not enough to do in the classroom.The creation of a religious atmosphere in the school is very urgent to implemented. Because that processisthe process of spiritual upliftment and creation of learner’s faith tosubmit to God Almighty andalso noble characters.Noble characters include moral cultivation as the realization of the purpose of Islamic education
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Junior, Edson Modesto, Carla Viana Dendasck und Gileade Ferreira Lee. „The religious consumption fetishism: the use of experience in Christian religious context“. Revista Científica Multidisciplinar Núcleo do Conhecimento 2016, Nr. 03 (03.05.2016): 132–41. http://dx.doi.org/10.32749/nucleodoconhecimento.com.br/science-of-religion/the-fetish-in-consumption-religious.
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PHILPOTT, DANIEL. „Explaining the Political Ambivalence of Religion“. American Political Science Review 101, Nr. 3 (26.07.2007): 505–25. http://dx.doi.org/10.1017/s0003055407070372.
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This essay takes on the broad question—what explains the political pursuits of religious actors?—by exploring two powerful influences on these pursuits. The first is differentiation, or the degree of autonomy between religious actors and states in their basic authority. The second is political theology, the set of ideas that religious actors hold about political authority and justice. Through global comparisons across religions, regions, and states, it seeks to establish the effect of both influences on two political pursuits in which religion's role is hotly debated today: support for democratization and political violence, including communal violence and terrorism. It concludes with lessons learned commonly from the analysis of both pursuits.
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Bubnov, Evgeniy. „The Religious and Quasi-Religious Genealogy of the Theology of Nazism“. Dialogue and Universalism 31, Nr. 1 (2021): 69–86. http://dx.doi.org/10.5840/du20213115.
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The article is dedicated to the understanding of the Nazi anthropology as an element of the quasi-religious concept. Adolf Hitler’s racial theory unequivocally rejected the human status of persons not belonging to the Caucasian race, labeling them as Untermensch (“under-man”). Such an attitude was due to several prerequisites. However, the core reason is manifested not in the rational sphere. In the twentieth century, concepts of quasi-religions and political religions became widespread due to the reign of two totalitarian ideologies in Eurasia—Nazism and Communism. Numerous scholars emphasized the fact that these ideologies performed religious functions thus occupying an intellectual space at the interface between the religious and the secular. Quasi-religion adherents may be equally fanatic as religious radicals. Questions about whether this similarity is mere coincidence or whether quasi-religions are derivatives from traditional religions and the meaning of this problem today deserve close attention.
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Arafat Noor Abdillah und Syafira Anisatul Izah. „DINAMIKA HUBUNGAN ANTARA AGAMA LOKAL, AGAMA RESMI, DAN NEGARA“. Mukaddimah: Jurnal Studi Islam 7, Nr. 1 (20.12.2022): 132–50. http://dx.doi.org/10.14421/mjsi.71.2966.
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Discrimination against local religions frequently imposes stigmas on Indonesian society, resulting in long-term trauma for their adherents. This does not always result from the perpetrators or the religious practices they perform. Religious institutions and associative organizations that can be formalized by using adherents of certain religions have a huge hand in the dynamics of inter-religious relations. This function cannot be separated from religious elites who have religious authority and create their own personal privileged space to determine collective settlement on the production and reproduction of religious values and teachings, potentially creating problems in religious construction. The writer analyzes this problem with a structural-functional paradigm of the way state rules on serving local religions that used to be discriminatory have been modified. This study aims to look at assumptions based on social stigma towards adherents of local religions and find a resolution to these problems. Its goals are to enhance understanding of the practices of beliefs and local cultural ancestral wisdom, form inclusive religious awareness, and construct positive and moderate inter-religious relations in Indonesia. The consequences show that discrimination in opposition to local religions can be reduced by tightening the socialization of government policies via the participation of religious institutions and associative agencies.
Keywords: Local religions, religious institutions, government policies.
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Chen, Jianlin. „Bias and Religious Truth-Seeking in Proselytization Restrictions: An Atypical Case Study of Singapore“. Asian Journal of Comparative Law 8 (2013): 1–65. http://dx.doi.org/10.1017/s2194607800000867.
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AbstractProselytisation restrictions are typically subjected to two objections. First, these restrictions curtail religious liberty and impede religious truth-seeking. Second, these restrictions tend to favour politically dominant religions and discriminate against minority religions. The restrictions on offensive religious propagation in Singapore thus present an interesting departure in which sanctioned religions are not politically marginalised religions, whereas protected religions include numerical minority religions that are socially, economically, and politically disadvantaged. This article utilises the atypical case study of Singapore to highlight the limitations of the two typical objections toward proselytisation restrictions. In particular, the emphasis on religious truth-seeking underpinning these objections is premised upon a distinct set of religious worldviews not shared by the majority of religions in Singapore. This article posits that if religious truth-seeking is no longer the accepted normative goal, then there may be circumstances in which some limited and even-handed restrictions on offensive religious propagation are sufficiently justified on the grounds of social peace and harmony.
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Rifa'i, Muh Khoirul. „INTERNALISASI NILAI-NILAI RELIGIUS BERBASIS MULTIKULTURAL DALAM MEMBENTUK INSAN KAMIL“. Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 4, Nr. 1 (02.05.2016): 116. http://dx.doi.org/10.15642/jpai.2016.4.1.116-133.
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<p><strong>Bahasa Indonesia:</strong></p><p>Globalisasi membawa dampak pada persaingan keunggulan di aspek-aspek kehidupan. Dalam konteks pendidikan, persaingan mendapatkan pendidikan terbaik dalam prestasi akademis telah menjadi semacam kompetisi. Di sinilah muncul tuntutan dari beberapa pihak pengguna pendidikan untuk memunculkan keunggulan manusia melalui konsep insan kamil di dunia pendidikan. Insan kamil dapat dibentuk jika manusia saling menghormati dan menjalankan ajaran agamanya dengan murni dan konsekuen. Nilai religius multikultural merupakan nilai urgen untuk diinternalisasikan kepada peserta didik karena nilai tersebut akan mampu menjadikan peserta didik menjadi lebih toleran dan lebih religius bahkan mengamalkan ajaran agamanya dan menyentuh afeksi dan psikomotoriknya. Kertas kerja ini membahas tentang Internalisasi nilai religius multikultural dengan membentuk budaya religius multikultural sehingga pada akhirnya anak didik akan terbiasa mengamalkan nilai-nilai religius dan akan menjadi anak didik yang menghormati sesamanya bahkan dengan yang lain agama.</p><p><strong><br /></strong></p><p><strong>English:</strong></p><p>Globalization brings competition in life aspects. In terms of education, rivalry in going to the best education for best academic achievement provider has become a kind of competition. This emerges demands from education users to emerge human excellence through the concept of insan kamil (honorific personality) in education. Honorific personality can be forms when human being respect each other and practice religions purely and consequently. The religious-multicultural values are urgently internalized to students as it promotes tolerance and religiousity so that the religious practice is alive in students’ affective and psychomotoric domains. This working paper is dealing with internalization process of religious-multicultural values by creating the culture of religiousity and multiculture to form the habit of respecting, despite with those from different religions.</p>
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Rifa'i, Muh Khoirul. „INTERNALISASI NILAI-NILAI RELIGIUS BERBASIS MULTIKULTURAL DALAM MEMBENTUK INSAN KAMIL“. Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 4, Nr. 1 (02.05.2016): 116. http://dx.doi.org/10.15642/pai.2016.4.1.116-133.
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<p><strong>Bahasa Indonesia:</strong></p><p>Globalisasi membawa dampak pada persaingan keunggulan di aspek-aspek kehidupan. Dalam konteks pendidikan, persaingan mendapatkan pendidikan terbaik dalam prestasi akademis telah menjadi semacam kompetisi. Di sinilah muncul tuntutan dari beberapa pihak pengguna pendidikan untuk memunculkan keunggulan manusia melalui konsep insan kamil di dunia pendidikan. Insan kamil dapat dibentuk jika manusia saling menghormati dan menjalankan ajaran agamanya dengan murni dan konsekuen. Nilai religius multikultural merupakan nilai urgen untuk diinternalisasikan kepada peserta didik karena nilai tersebut akan mampu menjadikan peserta didik menjadi lebih toleran dan lebih religius bahkan mengamalkan ajaran agamanya dan menyentuh afeksi dan psikomotoriknya. Kertas kerja ini membahas tentang Internalisasi nilai religius multikultural dengan membentuk budaya religius multikultural sehingga pada akhirnya anak didik akan terbiasa mengamalkan nilai-nilai religius dan akan menjadi anak didik yang menghormati sesamanya bahkan dengan yang lain agama.</p><p><strong><br /></strong></p><p><strong>English:</strong></p><p>Globalization brings competition in life aspects. In terms of education, rivalry in going to the best education for best academic achievement provider has become a kind of competition. This emerges demands from education users to emerge human excellence through the concept of insan kamil (honorific personality) in education. Honorific personality can be forms when human being respect each other and practice religions purely and consequently. The religious-multicultural values are urgently internalized to students as it promotes tolerance and religiousity so that the religious practice is alive in students’ affective and psychomotoric domains. This working paper is dealing with internalization process of religious-multicultural values by creating the culture of religiousity and multiculture to form the habit of respecting, despite with those from different religions.</p>
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Nweke, Kizito Chinedu. „Multiple Religious Belonging (MRB)“. Theology Today 77, Nr. 1 (April 2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.
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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.
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McFaul, Hugh. „Legal personality, minority religions and religious accommodation in Eastern Europe“. Culture & Society 8, Nr. 2 (2017): 13–30. http://dx.doi.org/10.7220/2335-8777.8.2.1.
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Syukur, Abdul. „Inter-Religious Relations and Methodologi Issues“. Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, Nr. 1 (06.06.2022): 38–50. http://dx.doi.org/10.59291/jnd.v1i1.9.
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Every religion teaches its followers to live peacefully and harmoniously with others, both the same and different religion followers. However, the fact shows that relations among religious people are often to be problematical. This is not only because of differences between religions in doctrines and practices but also because of different interpretations (sects) and organizations. This religious conflict obviously will harm the religious people themselves. As humanity, religious people want to live together harmoniously with others, both fellow religion, and different religions, because they live on the same earth. This article will discuss how are the inter-religious relationships related to methodological problems in the field of religious studies. Methodologically, Comparative Religion that developed in the early time it studied religions from a theological perspective that is looking at the other religions from their own. So, what happened was the pokrol bambu attitude, raising his religion and demeaning on another. This method is not good for students who study religions, particularly for Indonesians who are multi-religious, because it will only look at his/her religion as superior whereas another as inferior. Wilfred Cantwell Smith, on the other hand, offers a method that is personalizing religion as a way of studying religions. Religion should not be seen only as a set of fixed doctrines and ready-made. The problem of religion is essentially a human problem in which the adherents of each religion always understand, experience and realize their religious beliefs and practices in daily life. Therefore, religion is always new every day. This method or approach requires students to study other religions through the perspective of the people who embraced it, so that, biased interpretation can be avoided. This method requires students to come and have a dialogue with the religious followers concerned.
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Levy, Gilat, und Ronny Razin. „Religious Beliefs, Religious Participation, and Cooperation“. American Economic Journal: Microeconomics 4, Nr. 3 (01.08.2012): 121–51. http://dx.doi.org/10.1257/mic.4.3.121.
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We analyze the relation between religious beliefs, religious participation, and social cooperation. We focus on religions that instill beliefs about the connection between rewards and punishments and social behaviour. We show how religious organizations arise endogenously, and identify a “spiritual” as well as a “material” payoff for being religious. We show that religious groups that are more demanding in their rituals are smaller, more cohesive, and are composed of individuals with more “extreme” beliefs. We use our framework to analyze the response of beliefs and religious membership to correlated shocks in society, such as natural disasters or periods of prosperity. (JEL D12, D83, Z12, Z13)
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Hakim, Lukmanul, Aziza Meria und Sartika Suryadinata. „Religious Moderation in Indonesian Context“. Al-Albab 12, Nr. 1 (27.06.2023): 95–112. http://dx.doi.org/10.24260/alalbab.v12i1.2619.
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This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then continued by the companions and the people after him. Classical and modern religious moderation both focus on establishing harmonious and peaceful social relations with people of different religions. However, there are some differences between modern and classical moderation, namely: First, in modern times religious moderation is focused on improving and maintaining relations between Muslims and people of other religions by providing several indicators related to this. Whereas in the classical period, this religious moderation focused on their freedom to embrace their religion without any coercion to convert to Islam. Second, in modern times the term moderation is used in the hope of being an antidote to the many conflicts, while in classical times religious moderation was practiced by the Prophet to serve as an example for the companions and subsequent people. Third, the practice of religious moderation in terms of tolerance towards people of other religions in modern times looks very tolerant by congratulating each other on the holidays of other religions, while in classical times religious moderation only centred on giving them the freedom to choose their religion and carry out their religious worship.
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Simanungkalit, Robinson. „BERTEOLOGI DENGAN SUARA HATI (SUATU PENDEKATAN PASTORAL BAGI PENCANDU NARKOBA)“. Jurnal Christian Humaniora 3, Nr. 2 (07.07.2020): 113–20. http://dx.doi.org/10.46965/jch.v3i2.126.
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Abstrak: Peran gereja yang menggarami dan menerangi masyarakat seharusnya menempatkan gereja sebagai kelompok terdepan dalam tugas pastoral sosialnya. Gereja sebagai institusi keagamaan dan institusi sosial tentu diharapkan sumbangsihnya terhadap persoalan-persoalan sosial masyarakat. Kesalehan religius seharusnya bergandegan dengan kesalehan sosial. Kesalehan religius dan kesalehan sosial tidak bisa dilepaskan dari peranan suara hati gereja sebagai komunitas religius terhadap persoalan-persoalan yang terkait dengan eksistensi suara hati pada komunitas yang lain.BAHASA INDONESIA ABSTRACT: The role of the church as to be salt and light in society are supposed to place herself as the foremost assembly in her pastoral duty. Church as the religious and social institution is highly expected to contribute to all the issues emerged in society. Her religious piety should be in line with her social dovoutness. These two virtues are unattached from the church’s conscience roel as a religios community towards the problems associated with the exixtence of the conscience of other communities.Kata Kunci: Suara hati, Pecandu Narkoba, Pelayanan Pastoral, Relevan, Kontekstual
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Ardiansyah Nasution und Azwani Lubis. „KUA's Efforts in Maintaining Harmonious Families in Families with Different Religions Based on the Value of Religious Moderation (Case Study of Manik Maraja Village, Sidamanik District)“. Journal of Law, Politic and Humanities 4, Nr. 4 (02.06.2024): 607–14. http://dx.doi.org/10.38035/jlph.v4i4.407.
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The purpose of this paper is to find out the efforts of the Religious Affairs Office (KUA) in maintaining a harmonious family in families with different religions based on the value of religious moderation. Basically, the KUA is an institution under the auspices of the Ministry of Religious Affairs that directly interacts in the scope of the community area. Where when Manik Maraja Village was dubbed as the village of religious moderation, due to the plurality of its citizens, both religion and ethnic culture. This is where the role of the KUA is needed in maintaining a harmonious family in families with different religious backgrounds based on the value of religious moderation. In describing this study in detail, it is formulated How does the value of religious moderation affect maintaining a harmonious family in families of different religions? How are the efforts of the KUA in maintaining harmonious families in families of different religions based on the value of religious moderation? The purpose of this formulation is to know the value of religious moderation influences in maintaining harmonious families in families of different religions, and to know the efforts of the KUA in maintaining harmonious families in families of different religions based on the value of religious moderation. The method used by the author in this research is qualitative with an empirical approach. The conclusion of this research is that the KUA is a very important institution in maintaining harmonious families in families of different religions based on the value of religious moderation as evidenced by the holding of various counseling with constructive material as well as direct interaction by religious and community leaders at events in Manik Maraja Village. This aims to achieve the maintenance of a harmonious family in families with different religious backgrounds.
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Virdei Eresto Gaudiawan, Antonius, Tabita Kartika Christiani und Arqom Kuswanjono. „Modify Indonesian Catholic Religious Education from Mono-Religious to Interreligous Education“. Journal of Asian Orientation in Theology 5, Nr. 1 (28.02.2023): 73–98. http://dx.doi.org/10.24071/jaot.v5i1.5744.
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Catholic religious education is an educational process that helps Catholic students grasp the knowledge of the Christian life and identity. In Indonesia, national education law pushes students to learn their religion. Religious education then becomes a mono-religious education that does not suit the Indonesian plurality. It will elevate exclusivism. Indonesian Catholic religious education promotes respect, dialogue, and collaboration between religious adherents. The foundation for this effort is Catholic respect toward other religions, explicitly stated in the declaration of Nostra Aetate. Every grade has a topic that introduces different cultures and religions. It is the application of Indonesian Catholic religious education to educate students to respect other beliefs. It is a good start for multicultural education, and at the same time, it raises questions about the probability of modifying a mono-religious education into an interreligious one. This research was conducted in the diocese of Surabaya, while Jombang, Blitar, and Surabaya were chosen as the diocese's representatives. Interviews with Catholic religious teachers used a semi-structured mode. These are some findings from this research. Practices of Catholic religious education in Indonesia open the possibility of modifying a mono-religious education becomes interreligious education. It needs teachers' commitment and school policy that allows the teacher to modify the curriculum. The teachers' creativity to alter the curriculum needs the principal's goodwill. It also needs reformation from every aspect of school as a social system to support multicultural education. On the other side, the environment outside the school is hoped to give positive support for the reformation by giving broader experience. Through this process, Catholic religious education in Indonesia fulfill its destiny to cultivate faith and promote respect toward other religions.
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YOSHINO, Kouichi. „Religious practices within the indigenization of foreign religions“. Contemporary Sociological Studies 21 (2008): 39–57. http://dx.doi.org/10.7129/hokkaidoshakai.21.39.
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Ferguson, Marianne. „WHAT EASTERN RELIGIONS TEACH US ABOUT RELIGIOUS EDUCATION“. Religious Education 84, Nr. 2 (März 1989): 165–73. http://dx.doi.org/10.1080/0034408890840202.
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Wright, Andrew. „Contextual religious education and the actuality of religions“. British Journal of Religious Education 30, Nr. 1 (Januar 2008): 3–12. http://dx.doi.org/10.1080/01416200701711667.
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Simmons, Walter O., und Rosemarie Emanuele. „Giving Patterns By Religious And Non-Religions People“. Journal of Applied Business Research (JABR) 28, Nr. 6 (25.10.2012): 1243. http://dx.doi.org/10.19030/jabr.v28i6.7340.
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<span style="font-family: Times New Roman; font-size: small;"> </span><p style="margin: 0in 0.5in 0pt; text-align: justify; mso-pagination: none;" class="MsoNormal"><span style="color: black; font-size: 10pt; mso-themecolor: text1;"><span style="font-family: Times New Roman;">Using the Oaxaca-Blinder (1994) decomposition method to compare the giving levels of money and time of those who claim to attend religious services on a regular basis with those who do not, we find that on average religious people donate more money and time than non-religious people; although a large portion of the average difference is unexplained. We propose that these differences arise from a culture of giving in which religious people are embedded. It may be that individuals who are religious are more likely to be exposed to a culture that encourages giving and volunteering, and will therefore be more likely to give and volunteer.</span></span></p><span style="font-family: Times New Roman; font-size: small;"> </span>
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Abu-Raiya, Hisham, und Kenneth I. Pargament. „Religious coping among diverse religions: Commonalities and divergences.“ Psychology of Religion and Spirituality 7, Nr. 1 (Februar 2015): 24–33. http://dx.doi.org/10.1037/a0037652.
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Prandi, Reginaldo. „Religions and Cultures: Religious Dynamics in Latin America“. Social Compass 55, Nr. 3 (September 2008): 264–74. http://dx.doi.org/10.1177/0037768608093689.
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Merrigan, Terrence. „Religious Knowledge in the Pluralist Theology of Religions“. Theological Studies 58, Nr. 4 (Dezember 1997): 686–707. http://dx.doi.org/10.1177/004056399705800405.
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Jackson, Robert. „Religious education's representation of ‘religions’ and ‘cultures‘1“. British Journal of Educational Studies 43, Nr. 3 (September 1995): 272–89. http://dx.doi.org/10.1080/00071005.1995.9974037.
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Prager, Dennis. „How Can a Religious Person Tolerate Other Religions?“ Dialogue: A Journal of Mormon Thought 24, Nr. 2 (01.07.1991): 11–23. http://dx.doi.org/10.2307/45227746.
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Tandi, Alfri. „Teologi Religium Merupakan Sarana Perjumpaan Antar Agama-Agama Di Era Modern“. Tambur : Journal of Music Creation, Study and Performance 1, Nr. 2 (13.12.2021): 134–45. http://dx.doi.org/10.52960/jt.v1i2.79.
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Indonesia is a country consisting of various ethnic groups, races, cultures, and religions. Indonesia is a pluralistic country, especially in terms of religion. In which there are six religions legitimized by the state, including Catholic Christianity, Protestant Christianity, Islam, Hinduism, Buddhism and Confucianism. However, there are still many tribal religions that are lived by the Indonesian people, especially in remote areas. Then not infrequently problems arise because of differences of opinion or views from within each religion. This diversity of views triggers inter-religious conflicts ranging from verbal arguments/arguments, mutual suspicion, motions of disapproval of other religions arise, even to divisions and bloodshed (this is a reality that happened in the past and is still visible today). In the problems faced by religions, religious theology is moved and is present to offer to solve the problems faced by religions in order to create peace and harmony on this earth. Religious theology stands alone and starts from facts and truths that are human in nature. Seeing religious pluralism, religious theology invites every religious community to respond to the reality of religious pluralism by means of dialogue that is full of humility and openness between religions.
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Uddin, Asma. „A Religious Double Standard: Post-9/11 Challenges to Muslims’ Religious Land Usage“. Michigan Journal of Race & Law, Nr. 27.1 (2021): 223. http://dx.doi.org/10.36643/mjrl.27.1.religious.
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Muslims in the United States face real limits on their religious freedom. Numerous influential individuals and organizations even posit that Islam is not a religion and that, therefore, Muslims do not have rights to religious freedom. The claim is that Islam is a political ideology that is intent on taking over the country and subverting Americans’ constitutional rights. This narrative has gained momentum since the attacks of September 11, 2001 and continues to be amplified and disseminated by a well-funded cadre of anti-Muslim agitators. One area where its effects can be seen clearly is in religious land use, where a concerted effort to deprive Muslims of basic rights frustrates the aims and principles of the Religious Land Use and Institutionalized Persons Act (RLUIPA).