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1

Rabjerg, Bjørn, and Robert Stern. "On Knud E. Løgstrup’s “Humanism and Christianity”." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 1 (May 27, 2019): 97–107. http://dx.doi.org/10.1515/znth-2019-0004.

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Abstract Dieser Beitrag bietet eine umfassende Diskussion des Textes “Humanismus und Christentum” (1950) des dänischen Philosophen und Theologen Knud E. Løgstrup. Er verortet den Text in seinem geistesgeschichtlichen Kontext und analysiert seine wichtigsten Argumente wie auch seine zentrale These, der zufolge Humanismus und Christentum einen entscheidenden Grundsatz teilen, insofern beide die Ethik als “stumm“ oder “unausgesprochen“ verstehen. Darüber hinaus wird dargelegt, wie Løgstrups Text zentrale Überlegungen in dessen späteren Publikationen, besonders in dem Hauptwerk Die ethische Forderung (1956), vorwegnimmt.
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Haldane, John J. "Christianity and Politics: Another View." Scottish Journal of Theology 40, no. 2 (May 1987): 259–86. http://dx.doi.org/10.1017/s0036930600017567.

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AbstractThe essay explores the relationship between Christian faith, ethical thought and political action. It examines two views of the matter. First, the autonomy thesis, advanced by writers such as Edward Norman in his Reith Lectures and elsewhere, which claims that Christianity in general is independent of political concerns, and that Church leaders in particular have no business engaging in political debate, or using their teaching authority to commend or condemn the actions of governments. Second, the commitment thesis, here derived from writings of Kenneth Leech, which maintains that fidelity to the biblical revelation involves an explicit commitment to Christian humanism, and thereby to practical opposition to capitalism and support for radical socialism.
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Perevezentsev, S. V. "On the question of the religious factor in politics." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 2 (May 31, 2021): 154–70. http://dx.doi.org/10.24290/1029-3736-2021-27-2-154-170.

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The article examines the phenomenon of the religious factor in modern world politics, suggests taking into account the religious factor along with other factors of historical development (economic, political, social, natural and climatic, etc.). From the traditionalist point of view, the confrontation between the teachings of humanism and traditional religions is shown, as a spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed: the process of purposeful destruction of traditional values, religions and cultures and the process of reviving traditional values, religions and cultures in order to preserve the “blooming complexity”, i.e., the civilizational diversity of the world community. In the first process, on the basis of numerous data, shows the struggle of the supporters of the religious-philosophical doctrine of humanism with traditional religious teachings, especially Christianity, and the main task of this struggle provided dechristianization of man and society, because the Christian faith is the basis of the locomotive of world history, European civilization. The main goal of this struggle is to replace Christianity and the traditional world religions with the religion of man-God, i.e., humanism and rationalism. The author reveals the meaning of the concept of transhumanism: the creation of an artificial, unified, fully controlled world populated by biological objects without individuality or any personal characteristics at all. Thus, the ant-human essence of the religion of man-god is revealedthe destruction of the “natural man”. The article presents the main essential features of the second spiritual-political process, which is opposite to the first one. On the basis of numerous sociological studies, it is proved that in general, there is a noticeable increase in traditional religiosity and the importance of traditional religions in the world. The strengthening of the role of traditional religions and religious organizations in the life of society, especially Orthodoxy and the Russian Orthodox Church, is also recorded in Russia. At the same time, the article notes the contradictory nature of both processes, the confrontation of which is still far from complete. As a result of the analysis, three main conclusions are made. First, in the future, those peoples and civilizations whose spiritual roots will be the strongest will remain and will determine world politics, and traditional spiritual meanings and values will continue to be significant for the majority of members of a particular community. Second, those nations and civilizations that will continue to be in a state of spiritual impoverishment and, as a result, will finally lose their own spiritual sovereignty will be the losers, even to the point of complete disappearance. Third, the rejection of traditional religions, meanings and values in favor of the religion of man-god can lead humanity to the physical disappearance and replacement of “natural man” with “artificial intelligence”.
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Russell, Jesse. "Jewish Humanism in the Late Work of Geoffrey Hill." Religion and the Arts 25, no. 1-2 (March 24, 2021): 99–124. http://dx.doi.org/10.1163/15685292-02501015.

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Abstract Throughout much of his career, Geoffrey Hill has been pilloried for his alleged conservativism as well as his positive treatment of Christianity in his poetry. A careful reading of his works, however, reveals a complex thinker who was attentive to the moral fallout of the Holocaust and the Second World War as he was a lover of England and European culture. Moreover, Hill’s writings reflect the apparent influence of a host of personalist, existentialist and what could also be called “humanist” twentieth century Jewish thinkers such as Martin Buber and Emmanuel Levinas. Throughout his poetry—especially his later work—Hill attempts (whether successfully or not) to fuse together this Jewish humanism with his own Christian and English voice.
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Whitehouse, Glenn. "Humanism Reformed: Narrative and the Divine-Human Encounter in Paul Ricoeur." Religions 13, no. 4 (March 29, 2022): 292. http://dx.doi.org/10.3390/rel13040292.

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“Narrative Theology” has often been construed in contrast to broader humanistic discourse. Protestant and particularly Reformed Christianity has often set the “Old, Old Story” apart from humanism and the humanities. This chapter explores the juxtaposition of humanism and reformed thinking in Paul Ricoeur. Ricoeur’s hermeneutics is compared with the Reformed “covenant theology” of 17th Century Puritanism. Covenant theology balanced the belief that God exceeds our powers of knowing and language and the conviction that God consents to be known within the limits of human understanding, as developed through the liberal arts. Similarly, Ricoeur sees God as limiting and disrupting human language, but while, for Ricoeur, encounter with God may begin as impossible dialogue, it develops by dispersing the names and signs of the divine throughout the tropes and genres of human discourse, narrative chief among them. Ricoeur’s thought is interpreted as a Christian humanism in which religious inquiry and secular humanistic thought coexist and mutually enhance one another. Ricoeur’s humanism will be preferred over approaches to narrative that set the Christian story and its hearers apart from the broader conversation of culture; a solipsism of faith is inadequate to the challenges of a modern pluralist culture.
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Saputra, Riza, Andri Handayani, and Saiful Mujab. "Toward An Open Integralism: Multi-Religious Interactions In Sumberjo, Kediri." Al-Adyan: Jurnal Studi Lintas Agama 15, no. 1 (June 21, 2020): 117–44. http://dx.doi.org/10.24042/ajsla.v15i1.6095.

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This research reveals some perspectives of multi-religious interaction in Sumberjo hamlet concerning the forms of tolerance and the role of the environment. Sumberjo Hamlet exemplifies social awareness in a variety of religious life and has successfully presented social solidarity among distinct traditions of each religious group. There are four major religions living in Sumberjo Hamlet, namely, Islam, Hindu, and Christianity (both Protestantism and Catholics). This research aims at finding the processes of multi-religious interaction in Sumberjo Hamlet, the form of religious tolerance, and the role of the religious environment in building multi-religious tolerance. Conducting a semi-structured interview to the villagers, religious leaders, and village official, the study reaches the following results, firstly, there are three forms of religious tolerance in Sumberjo hamlet, and these three categories are Understanding, Openness, and Respect. Secondly, there are three periods of multi-religious interaction in Sumberjo hamlet, these three periods are: exclusivism, Inclusivism, and Open Integralism,. Thirdly, there are some roles of environment which give contribution in social and individual life: Social consciousness, Social solidarity, and Social humanism
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7

Weldon, Stephen P. "The Scientific Spirit of American Humanism." Perspectives on Science and Christian Faith 74, no. 4 (December 2022): 246–48. http://dx.doi.org/10.56315/pscf12-22weldon.

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THE SCIENTIFIC SPIRIT OF AMERICAN HUMANISM by Stephen P. Weldon. Baltimore, MD: Johns Hopkins University Press, 2020. 285 pages. Hardcover; $49.95. ISBN: 9781421438580. *The Scientific Spirit of American Humanism by Stephen Weldon recounts with approval the rise of non-theistic, and even antitheistic, thought in modern science. At the outset, I will confess to being a biased reviewer (perhaps, even, an antireviewer). If I were to tell this story, I would lament, rather than celebrate, the seemingly antireligious stance lauded in this history. I must also confess to being an active participant in this history, both as an amateur student in the fundamentalist/modernist controversy in the Presbyterian churches and in my own active involvement in faith-science discussions among evangelicals in the American Scientific Affiliation (ASA). No historical account is objective--it will always reflect its author's perspective. This is true of this book and of this review. *Weldon tells the history episodically highlighting key people who contributed to this story. He begins in chapter 1, "Liberal Christianity and the Frontiers of American Belief," with Unitarians (theists/deists who reject the deity of Christ), liberal Protestants, and atheistic freethinkers. After a few chapters, he turns to a largely secular story dominated by philosophers rather than ministers. Chapter 12 presents charts that show how the 1933 Humanist Manifesto had 50% signatories who were liberal and Unitarian ministers, while the 1973 Humanist Manifesto II had only 21%. By the end of book, humanism becomes secular/atheistic humanism. Weldon describes humanism as "a view of the world that emphasizes human dignity, democracy as the ideal form of government, universal education, and scientific rationality" (p. 5). While not explicitly mentioned, but likely included in the phrase "scientific rationality," is atheism. The 1973 Humanist Manifest II begins with this theme in its opening article about religion: "We find insufficient evidence for belief in the existence of a supernatural; it is either meaningless or irrelevant to the question of survival and fulfillment of the human race. As non-theists, we begin with humans not God, nature not deity." *Chapter 2, "The Birth of Religious Humanism," tells the early 1900s story of ministers John Dietrich, Curtis Reese, and philosopher Roy Wood Sellers, all who were or became Unitarians. "'God-talk' was no longer useful." Unitarianism ends up being a haven for religious humanists, even for those who have eliminated traditional religious language. These are the roots of today's secular humanism. *In many ways, this era is the other side of the religious history of America that this journal's readers may know. The ASA has roots in the more conservative and traditional end of American Protestantism. The old Princeton Presbyterians, Charles Hodge, A. A. Hodge, and B. B. Warfield, represent a strictly orthodox Christianity, but one open to the advances of modern science. One did not have to be theologically liberal to be proscience. The phenomenon of young-earth creationism is a relatively recent development. Conservative Protestants were not as opposed to conventional science as Weldon's treatment suggests. *The Humanist Manifesto (1933) is the subject of chapter 3, "Manifesto for an Age of Science." It was written by Unitarian Roy Wood Sellers and spearheaded by people associated with Meadville Theological School, a small Unitarian seminary, originally in Pennsylvania; after relocating, it had a close association with the University of Chicago. The Manifesto begins with the words, "The time has come for widespread recognition of the radical changes in religious beliefs throughout the modern world. The time is past for mere revision of traditional attitudes." The first affirmation is "Religious humanists regard the universe as self-existing and not created." *"Philosophers in the Pulpit" (chap. 4) highlights the University of Columbia philosophy department and John Dewey, in particular. Dewey was one of the more prominent signers of the Humanist Manifesto and a leading advocate of philosophical pragmatism. This chapter also tells the story of Felix Adler, also associated with Columbia, and the founder of Ethical Culture, an organization with nontheistic, Jewish roots. *"Humanists at War" (chap. 5) and "Scientists on the World Stage" (chap. 6) recount the increased secularization of humanism. Humanists in the 1940s increasingly struggled with the religious character of humanism. Should the category of religion be used at all? During this era, natural scientists, such as evolutionary biologist Julian Huxley and Drosophila geneticist Hermann Muller, rather than philosophers, led the most prominent forms of humanism. This humanism was increasingly secular, scientific, and even atheistic. *Weldon is not hesitant to expose the foibles of this movement. Chapter 7, "Eugenics and the Question of Race," traces how selective population control became part of the conversation. In addition to Huxley and Muller, Margaret Sanger is also part of this story. Philosopher Paul Kurtz makes his first appearance in this chapter and continues to be a significant player in the rest of the book. He was the editor of the Humanist Manifesto and used its pages to explore the question of race and IQ. *Chapter 8, entitled "Inside the Humanist Counter'culture," describes a period dominated by questions of human sexuality and psychology. Weldon's use of the word "counterculture" is apt. In the 1960s, the feminist Patricia Robertson and lawyer/activist Tolbert McCarroll expressed the zeitgeist of the sexual revolution. The psychology of Carl Rogers, Erich Fromm, and Abraham Maslow moved humanism from a more objective/scientific focus to a more experiential one. They are representatives of the third force (or humanistic) school of psychology, in contrast to Freudian psychoanalysis or Skinnerian behaviorism. Although agreement was rare, by the end of the decade, under Paul Kurtz (influenced by B. F. Skinner), the public face of humanism returned to a more scientific leaning. *Chapter 9, "Skeptics in the Age of Aquarius," is one chapter where I found myself, as a traditional evangelical, to be in nearly complete agreement. This chapter describes how New Age beliefs, along with an ascending occultism, came under fire from the scientific humanists under the leadership of Paul Kurtz. Weldon even cites a Christianity Today article that makes common cause with the secular humanists in their resistance to the growing occultism of western culture. I found this chapter to be a useful critique of New Age thinking. *"The Fundamentalist Challenge" (chap. 10) and "Battling Creationism and Christian Pseudoscience" (chap. 11) recount the clash between secular evolutionists and fundamentalist creationists, especially regarding the public-school science curriculum and the teaching of evolution. Here the author clearly demonstrates his prosecularist/anti-fundamentalist inclinations. On a more personal note, the mention of Francis Schaeffer, R. J. Rushdoony, and Cornelius Van Til, strikes at my own history. While some elements of this conservative Presbyterianism were clearly anti-evolutionist, others in the conservative Reformed camp were open to the proscience (including evolutionary biology) views of Warfield and Hodge, even in the early days of anti-evolutionism among fundamentalists. While some in the ASA would count themselves among young-earth creationists or flood geologists, the majority are open to old-earth geology and even to evolutionary biology. The reaction of Weldon himself, and other critics of this era, seems more akin to a religious fundamentalism of its own--albeit a fundamentalism of naturalism. Fundamentalists are not the only ones engaging in a culture war. My own view is that old-earth geology, old universe (big bang) cosmology, and evolutionary biology should be taught as the mainstream scientific consensus even in private religious schools. But dissent and disagreement should be allowed among teachers and students alike. Sometimes it seems to me that these fundamentalist creationists and atheistic evolutionists are all more interested in indoctrination than education. *Embedded in chapter 10 is the history of the Humanist Manifesto II (coauthored by Paul Kurtz). It clearly espouses positions antithetical to traditional Christian orthodoxy, especially in the explicit anti-theistic and prosexual revolution statements. But it is striking to me how much agreement I can find with people who so strongly disagree with traditional Christian faith. This tells me two things: while fundamental religious differences may exist between people, there is something about being human in this world that brings Christians and non-Christians together on many very fundamental questions such as liberty, human dignity, friendship, and peaceful co-existence. Such values are not the unique provenance of humanists or Christians or other religious groups. The second thing is that we are much better at emphasizing differences and seeking to force others to conform to our way than we are at tolerating differences and persuading those who disagree. *The opening of chapter 12, "The Humanist Ethos of Science and Modern America," brought me once again to a personal reflection that is relevant in reviewing this book. My own love of the natural sciences can be traced to Sagan, Asimov, Clarke, Gould, Dawkins, and others who brought the wonder of science to the broader public. Without denying their a-religious, and even antireligious posture, it is noteworthy that the truths about the natural world are independent of who discovered them or communicates them. And they are wondrous whether or not you acknowledge the hand of God in creating them. The process of science works whether the world was created by God or is the result of properties of the universe that just are. It is interesting to me that a brief discussion of post-modernism appears in this chapter. Postmodernism's undermining of the objectivity of natural science leads one to wonder whether this undermines the whole book by hinting that a postmodernist perspective is the consistent non'religious/atheist view. In contrast, the ASA's faith statement states: "We believe that in creating and preserving the universe God has endowed it with contingent order and intelligibility, the basis of scientific investigation." According to Christians, natural science is possible because creation is orderly and intelligible. Atheists and skeptics simply assert the world's orderliness and intelligibility. *Like myself, readers of this journal are likely to have a different perspective on the events traced in Weldon's book. Nevertheless, the history recounted here helps us to see why there is such a divide between science and those who continue to be influenced by more conservative religious views. As such, it is a worthwhile read and of interest to those who follow the science-faith literature. *Reviewed by Terry Gray, Instructor in Chemistry, Colorado State University, Fort Collins, CO 80523.
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Neumann, Joseph K. "The American Psychological Association and Value Pluralism." Journal of Psychology and Theology 14, no. 3 (September 1986): 185–93. http://dx.doi.org/10.1177/009164718601400301.

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The systematic value (i.e., religious) assumptions of many areas of psychology are being increasingly explored. This article focuses on the organizational values reflected by actions of the American Psychological Association (APA). For illustrative purposes, humanism and evangelical Christianity are described and related to several APA activities and publications. APA is found to favor humanistic values and is encouraged to adopt several specific organizational changes. APA can become a stronger organization by encouraging professional self-evaluation and pluralism.
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Stasyuk, L. "Projection of Humanistic and Reformational reception in Protestant Ortodoxy." Ukrainian Religious Studies, no. 69 (May 16, 2014): 123–30. http://dx.doi.org/10.32420/2014.69.386.

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L. Stasyuk «Projection of Humanistic and Reformational reception in Protestant Ortodoxy». There is performed a philosophical and theological reflection of the process in which main subjects of Renaissance and Reformation changes adhere to the principle of getting back to sources such as appeal, thorough rethinking, borrowing of the antique heritage within which a foundation of the Humanism philosophy is laid, as well as to the Holy Scriptures and to the teachings of spiritual and religious leaders of Christianity. There is made a comparative analysis of the attitude to the antique philosophical and medieval scholastic achievements and to the philosophy as a way of thinking generally by representatives of Humanism and Protestant Orthodoxy which typify the spiritual paradigm of European history.
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Бельчевичен, Сергей Петрович, Вадим Борисович Рыбачук, and Ирина Александровна Казанцева. "THE ROLE OF PATRISTICS AND SCHOLASTICISM IN THE FORMATION OF G.P. FEDOTOV'S RELIGIOUS PHILOSOPHY." Вестник Тверского государственного университета. Серия: Философия, no. 3(53) (October 30, 2020): 212–20. http://dx.doi.org/10.26456/vtphilos/2020.3.212.

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В статье анализируется влияние патристики и схоластики на эволюцию философского мировоззрения Г.П. Федотова. Важной вехой на этом пути явилось обращение Г.П. Федотова к наследию Августина Блаженного и Абеляра. Под влиянием западной традиции философ окончательно переходит от марксизма к неохристинству, пытаясь соединить веру и разум, синтезировать гуманизм и христианство, сблизить в духе экуменизма Восточную и Западную церковь. Изучение западной традиции во многом способствовало обращению Г.П. Федотова к проблемам агиографии в русском православии. The article examines the influence of patristics and scholasticism on the evolution of G.P. Fedotov's philosophical worldview. Fedotov's appeal to the legacy of St. Augustine and P. Abelard should be considered as a milestone on this path. Under the influence of the Western tradition, Fedotova finally moves from Marxism to neo-Christianity, trying to combine faith and reason, synthesize humanism and Christianity, and bring the Eastern and Western churches closer together in the spirit of ecumenism. The study of Western tradition was largely facilitated by Fedotov's appeal to the problems of hagiography in Russian Orthodoxy.
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Buriak, N. B. "The essence оf the Christian dogma by Erich Fromm." Ukrainian Religious Studies, no. 76 (December 1, 2015): 116–26. http://dx.doi.org/10.32420/2015.76.602.

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The essence оf the Christian dogma by Erich Fromm. In the article is widely considered the dynamics of religious beliefs Erich Fromm. For the first time a comparative analysis of all Fromm’s work relating to the theme of religion. Fromm devoted to the search itself and society in faith quite a lot of time because such research is very important and requires a recess in the nature of some of the world’s religions, including Christianity. Questions and countermeasures manifestations of humanism and authoritarian Christianity, its historical evolution and ideals throw a kind of challenge to the outstanding philosopher, and forced him to work on this complex issue almost all his life. Dogma Erich Fromm developed so that initially there was an idea of the man who became God, and turned on the idea of God became man. The concept of the Old Testament prophets world extend beyond relationships between people, harmony should prevail between man and nature. Peace between man and nature is harmony between them. Erich Fromm permanently broke with Judaism in ‘26 and has since considered himself a Christian. But Christianity Fromm, his understanding of God, the role of Christ in history, the interpretation of the evolution of ideas and Savior is surprising for its boldness.
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Song, Fengli. "Purification as a To-Be: The Tempest and Shakespeare’s World of Imagery." English Language and Literature Studies 5, no. 4 (November 30, 2015): 145. http://dx.doi.org/10.5539/ells.v5n4p145.

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<p>As the greatest playwright and poet in the English Renaissance, William Shakespeare, a pious Christian for a life-long time, laid in the rich symbolical Christian tone and religious implications his devout and personalized beliefs in Christianity bestowed upon his humanism ideal. In his play <em>The Tempest</em>, Shakespeare contains much deep meaning by using tempest as his title. The storm or tempest imagery, which appears in the beginning of the play, is entrenched within the ideological heritage of the Bible. In the Bible, the storm is associated with dichotomous extremes of hideousness and beauty, punishment and salvation. The tempest is not only destructive, but constructive as well. Through the tempest, the characters suffer from the purgatory and then achieved the regeneration and redemption. With the help of music, they reach the final fulfillment. Through the study of the tempest imagery, this essay confirms Shakespeare’s humanist concerns and the theme of love.</p>
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Lingelbach, John F. "The Influence of Humanism on the Main Magisterial Reformers." Socio-Historical Examination of Religion and Ministry 2, no. 2 (September 30, 2020): 48–64. http://dx.doi.org/10.33929/sherm.2020.vol2.no2.04.

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In light of the wide acknowledgement that humanism influenced the Protestant Reformation, one must ask the question about how much of what Protestantism maintains owes a debt to this modern ideology often juxtaposed in contrast to Christianity. Given the remarkable role of such a controversial ideology during a seminal period of the modern church, this study seeks an answer to the following question: how did the humanism movement of the fourteenth and fifteenth centuries impact the lives and work of the main Magisterial Reformers? This research is important and necessary because discovering the answer to this question leads to an understanding of the larger question of how humanism impacts the Protestant tradition. Understanding the nature of this impact sheds light on what Protestantism means and may induce some Christians to contemplate why they call or do not call themselves “Protestants” or “humanists.” This present study progressed through four phases. First, the study sought to describe the humanism of the fourteenth and fifteenth centuries. Second, it sought to describe the impact this humanism had on society. Third, the study analyzed how the social impacts of the humanism of the fourteenth and fifteenth centuries served to advance or hinder the causes of the main Magisterial Reformers. Finally, it synthesized the findings. This paper argues and concludes that the humanism of the fourteenth and fifteenth centuries impacted the lives and work of the main Magisterial Reformers by facilitating their desire to include the common people in a religious world previously dominated by the elite.
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Laputko, Anna. "BETWEEN SECULAR AND RELIGIOUS – DIGNITY AS THE HIGHEST VALUE OF THE HUMAN SPIRIT." Educational Discourse: collection of scientific papers, no. 28(11) (December 30, 2020): 99–108. http://dx.doi.org/10.33930/ed.2019.5007.28(11)-9.

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It is analyzed that the secular assertion of human dignity, rights and freedoms in its practical plane in certain periods of human history has been and is a great challenge for Christian churches. It is studied that the Christian understanding of human dignity, balancing on the border of its theoretical proclamation and its practical implementation, served to promote the ideas of humanism, its ability to resist destructive, degrading manifestations of social life forms, in the dialectic of social and religious forms of life. It is shown that the dignity of the individual is inseparable from the understanding of his rights and freedoms, and therefore, the struggle for dignity and human rights is an integral part of the preaching of the truths of Christianity.
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Godzieba, Anthony J. "Book Review: Appel, Kurt (ed): In Praise of Mortality: Christianity and New Humanism." Theological Studies 83, no. 4 (November 28, 2022): 645–46. http://dx.doi.org/10.1177/00405639221136964o.

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Lyubashchenko, Viktoriya. "John Amos Comenius: incipience of the ecumenical worldview." Problems of slavonic studies 69 (2020): 143–72. http://dx.doi.org/10.30970/sls.2020.69.3499.

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Background: The 17th century was marked by tragic religious conflicts and the Thirty Years’ War. The polarization of the Western Church, begun by ‘The First Reformation’, was deepened during this period by the emergence of new denominations. These factors forced political and church leaders to consider more effective forms of interstate and interchurch relations. In Protestant theology was formed the ideological program of ‘The Second Reformation’, which was associated with social and scientific progress and was to prepare mankind for the Millennial Kingdom. The implementation of this program required overcoming the contradictions between the Protestant churches: therefore, the mainstream of ‘The Second Reformation’ was irenicism, which during the Thirty Years’ War went beyond the narrow confessional boundaries. Purpose: On the example of church and scientific-educational activity of a Czech thinker John Amos Comenius shows the process of search by reformers of the 17th century the ways of religious understanding. The author of the article proves rethinking by John Comenius of irenic projects in favor of the ecumenical model, which would synthesize the ideas of humanism, pacifism and religious tolerance. This model was embodied in his idea of the Universal Christianity as an integral element of social and spiritual harmony of the world. Results: The author of the article confirms the thesis that John Comenius’ ecumenical worldview was based on the spiritual tradition and ecclesiastical paradigm of the Czech Brotherhood, on scientific achievements and socio-ethical utopias of the Early Modern period, as well as on irenic projects of European reformers. Disappointed with the futility of the Colloquium Charitativum (1645), John Comenius proposed a new vision of the Universal Christianity, based on the rejection of the confessional traditions, which could not shake religious faith but instead caused theological controversy. He proposed the Universal Christianity, directed on the mutual respect of believers of different churches and their cooperation. According to John Comenius, such Universal Christianity can become a spiritual platform of religious peace. Key words: John Amos Comenius, Czech Brotherhood, ‘The Second Reformation’, irenicism, ecumenism.
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Gorban, Richard. "Personalistic View of John Paul II on the Humanizing Function of Art in the Context of Dialogue between the Church and Artists." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 12, no. 2 (September 15, 2022): 53–67. http://dx.doi.org/10.15633/pch.12204.

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This article presents the way John Paul II, the head of the Vatican at the beginning of the third millennium, theologically and philosophically substantiates and establishes the principles of a new humanism through the dialogue between the Church and art as the most personalized sphere of human activity. The conceptual essence of the key idea of the humanizing function of art, in the personalistic philosophy of art of John Paul II is revealed from the methodological standpoint of religious studies. It determines the particular nature and tasks of the renewed dialogue between the Church and artists, aimed to overcome the processes of depersonalization and dehumanization of culture, caused by atheistic humanism and growing increasingly during the 20th century. The author ponders on The Letter of Pope John Paul II to Artists and Towards a Pastoral Approach to Culture, two papal documents. Their appearance on the eve of the 2000th anniversary of Christianity became symbolic. These documents draw attention because, firstly, although the idea of a dialogue between the Church and artists as a way of embodying spiritual values of a new humanism in the theological and philosophical discourse of John Paul II had been formed over several decades, it found its conceptual solution precisely in these two papal documents. Secondly, it is in these two documents that the essence of the cultural policy of the 264th Pope is consistently set forth, meant to overcome the consequences of atheistic humanism and create a new humanism, and thus to overcome the civilizational anthropological crisis and develop a new ideological paradigm of the third millennium.
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Løgstrup, Knud E. "“Humanism and Christianity”. Translated by Kees van Kooten Niekerk, Bjørn Rabjerg and Robert Stern." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 26, no. 1 (May 27, 2019): 132–46. http://dx.doi.org/10.1515/znth-2019-0006.

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Abstract Dieser Artikel ist die Übersetzung des zuerst in 1950 veröffentlichten Schlüsseltextes “Humanisme og kristendom” des dänischen Philosophen und Theologen Knud E. Løgstrup (1905–1981). In diesem Text legt Løgstrup seine Konzeption der Debatte zwischen Humanismus und Christentum dar. Er argumentiert dafür, dass die beiden Positionen nicht als einander entgegengesetzt zu betrachten sind, da beide die Interdependenz und Verletzlichkeit des Menschseins als Grundlage für eine “stumme” Forderung nach Umsorge erkennen – auch wenn der Humanismus in dieser Forderung lediglich die Leistung sozialer Normen sehen und das Christentum sie mit Lehren der Kirche verwechseln kann. So betrachtet, greift der Text als erster Entwurf jenen Ideen vor, die Løgstrup in seinem späteren Hauptwerk Den etiske fordring (1956) entwickeln sollte.
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Shumskoy, Andrey V. "The philosophy of Friedrich Nietzsche: Nikolai Berdyaev’s reception and interpretation." Вестник Пермского университета. Философия. Психология. Социология, no. 2 (2021): 166–78. http://dx.doi.org/10.17072/2078-7898/2021-2-166-178.

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The article deals with the problem of Nikolai Berdyaev’s reception and interpretation of the philosophy of Friedrich Nietzsche. We attempt to reconstruct Berdyaev’s attitude to the creative heritage of the great German philosopher. The phenomenon of Nietzsche was mainly perceived by the Russian philosophy of the early 20th century in a religious context. For Berdyaev himself, the personality of Nietzsche became one of the starting points for comprehending the existential dialectic of human destiny in the world historical process. In Nietzsche’s works, Berdyaev was first of all captivated by the eschatological theme the philosopher addressed, his striving for the end and the limit. Berdyaev called Nietzsche the greatest phenomenon of modern history, dialectically completing the humanistic anthropology of the West. The Russian philosopher viewed Nietzsche as the forerunner of a new religious anthropology, a religious prophet of the West, making a return to the old European humanism no longer possible. Berdyaev was convinced of the need to overcome and internalize the spiritual experience of Nietzsche. The latter opens up the prospect of transition to a new anthropological era, in which human existence must be justified by creativity. Berdyaev viewed creativity as a new religious revelation of Christianity, not manifested in patristic tradition and historical Christianity. In creative acts, man overcomes objectification as a fallen state of the world. The article examines the key ideas of Nietzsche’s philosophy through the prism of religious existentialism and personalism of Berdyaev. Berdyaev’s attitude to Nietzsche was ambivalent: on the one hand, he highly appreciated how radically the German philosopher formulated the problem of a person’s creativity; on the other hand, he viewed the anti-Christian concept of the superman, leading to human godhood, as absolutely unacceptable for Russian religious philosophy and Christianity. Berdyaev assessed the new revelation of Nietzsche about the superman and the will to power as false and demonic, radically contradicting the foundations of Christian anthropology about man and the religious ethics of creativity.
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Stroop, Christopher. "‘A Christian solution to international tension’: Nikolai Berdyaev, the American YMCA, and Russian Orthodox influence on Western Christian anti-communism, c.1905–60." Journal of Global History 13, no. 2 (June 21, 2018): 188–208. http://dx.doi.org/10.1017/s1740022818000049.

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AbstractBuilding on recent research into the religious aspects of the Cold War and the humanitarian efforts of the American Young Men’s Christian Association (YMCA) in early twentieth-century Europe, this article locates the historical origins of religious anti-communism in late imperial Russian reactions to the revolution of 1905–07. It explores the interactions of Russian Orthodox Christian intellectuals, especially Nikolai Aleksandrovich Berdyaev, with prominent YMCA leaders such as Donald A. Lowrie and Paul B. Anderson, both of whom were mainline Protestants. Using Russian and US archives, the article documents the networks and mechanisms through which Berdyaev influenced his YMCA contacts. It shows that he shaped their efforts to fight communism in the interwar period and early Cold War through the promotion of religious values, or what Anderson referred to as ‘a Christian solution to international tension’. This concept was derived from early twentieth-century Russian ideas about the opposition between Christianity and ‘nihilism’ or ‘humanism’ as integral worldviews.
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Abidin, Upik Khoirul. "Humanisasi Pendidikan dalam Pembentukan Kesadaran Keberagaman Umat Lintas Agama di Lamongan." Maraji: Jurnal Ilmu Keislaman 3, no. 1 (September 1, 2016): 211–31. http://dx.doi.org/10.36835/maraji.v3i1.67.

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The discourse of interreligious harmony and tolerance has been widely discussed within countless forums. However, the phenomenon of religious disharmony, which is among other marked with social clashes, has been erroneously manipulated into intergroup conflicts among interreligious adherents. Such interreligious disharmony, viewing from simplistic category, has been commonly caused by two factors. The first is an internal factor, i.e. the factor which influences a person to behave based on his/her understanding to religious doctrines he/she subscribes such as radical-extreme, subjective-fundamental, exclusive, and literal behaviors. The second is an external factor, i.e. hedonistic and opportunistic behaviors. The article seeks to discuss interreligious harmony in the Village of Balun, Turi, Lamongan. The village is a home to three different religions, namely Islam, Christianity, and Hinduism. Regardless of such difference the Balun people have successfully created harmony among them. The study finds that there has been sort of values transformation of humanism education in the village. The values such as human rights, tolerance, solidarity, familial relationship, and social justice are culturally transformed through what so-called the Forum of Solidarity for Balun People (Forum Keakraban Warga Balun/FKWB).
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Cooling, Trevor. "The Challenge of Passionate Religious Commitment for School Education in a World of Religious Diversity: Reflections on Evangelical Christianity and Humanism." Journal of Education and Christian Belief 11, no. 1 (March 2007): 23–34. http://dx.doi.org/10.1177/205699710701100104.

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Franklin, John. "Christianity: The True Humanism J. I. Packer and Thomas Howard Waco, TX: Word Publishing, 1985. Pp. 242." Studies in Religion/Sciences Religieuses 15, no. 2 (June 1986): 268. http://dx.doi.org/10.1177/000842988601500229.

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Ellis, Anthony. "The Jealous God of Ancient Greece: Interpreting the Classical Greek Notion of Φθόνος Θεῶν between Renaissance Humanism and Altertumswissenschaft." Erudition and the Republic of Letters 2, no. 1 (December 10, 2017): 1–55. http://dx.doi.org/10.1163/24055069-00201001.

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The description of god as phthoneros (‘envious’, ‘jealous’, ‘grudging’) in the works of Pindar, Aeschylus, and Herodotus has played an important role in the later understanding of archaic and classical Greek religion. This paper explores the genesis and development of several interpretations of the Greek concept of φθόνος θεῶν that have arisen since the Renaissance, and how these relate to wider debates on the relationship between Christianity and ‘paganism’, including the ‘jealous God’ of Scripture. I outline three principal approaches to the topic. First, a Platonizing or Christianizing interpretation whereby divine phthonos is god’s moral disapproval of human ‘hubris’, impiety, or arrogance and thus a form of ‘divine justice’; second, a ‘Paganizing’ interpretation, whereby divine phthonos is an immoral resentment of human success or simply a hostility towards humanity, and represents an essential difference between the ‘moral’ theology of Christianity and ‘amoral’ pagan theology; third, a ‘developmental’ explanation posited in the late Enlightenment (and later popularized in a different form by anthropologists and philologists) as part of a thesis for the religious development of mankind as a whole. In this third view, divine phthonos was initially an ‘amoral’ emotion, felt by the gods of ‘primitive’ religious systems, but the concept was ‘purified’ in the course of the Greeks’ theological development, so that divine phthonos became a ‘moral’ response to hybris. By exploring the intellectual climate which gave rise to each of these interpretations, I trace the origins of the tacit but total disagreement over the meaning of ‘divine phthonos’ in classical scholarship today, and encourage a return to the long-standing debates about a theme at the heart of Herodotus’s Histories and our understanding of Greek religion more generally.
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Abraham, T. J. "The Gift of Death as the Grand Narrative of Humanism: Towards an Inclusive Ethos for Co-realization." Tattva Journal of Philosophy 14, no. 1 (January 1, 2022): 85–102. http://dx.doi.org/10.12726/tjp.27.5.

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The celebrated western humanist tradition has its source in its early philosophical texts. In The Gift of Death, Derrida analyses the history of the emergence of ethical responsibility in the so-called Religions of the Book such as Judaism, Christianity, and Islam. While the humanist project helped itself through its conquest of the human sphere, it has served to upset the ecological balance and jeopardize sustainability. While searching for an inclusive vision for a sustainable, ethical perspective, Dōgen’s philosophy gains relevance in the contemporary context.
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Nezník, Peter, and Ludmila Artamoshkina. "F.M. Dostoevsky and T.G. Masaryk. Tragic Humanism and the Philosophy of Crisis." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 39, no. 4 (2023): 632–44. http://dx.doi.org/10.21638/spbu17.2023.403.

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The article presents a comparative analysis of the views by Dostoevsky and Masaryk on the nature of humanism in times of crisis. The focus of the author‘s attention is aimed, firstly, at the attitude of both thinkers to the “last” questions of human life, which for the Russian writer and for the Czech philosopher were directly related to the problem of suicide. Dostoevsky, whose novels contain a whole gallery of the types of suicides, considers that social disease in the context of atheistic logic that gave rise to the “nihilistic demonism”. Masaryk removed the problem of suicide from the field of psychopathology, analyzing its philosophical and historical meaning and social consequences. The triumph of atheism and nihilism appears to both thinkers as a harbinger of the coming revolutionary upheavals, a pagan uprising of the masses. Secondly, the article demonstrates how, in the situation of the crisis of Christianity, which became the painful axis of the entire European civilization, the content of humanism is updated in accordance with the challenges of the time. Anticipating the emergence of a “new element” in the world history, Dostoevsky outlined the contours of the solution of the “Russian” and “Slavic” issues. He remained a supporter of the mystical unity of the national principle and religiosity and affirmed the redemptive power of Christian humanism. Masaryk consistently criticized the relics of mythological consciousness from the standpoint of the classical principle of rationality and humanism, which he understood as a supranational phenomenon — a non-violent form of life, achieved not extensively, but intensively through the active humanization of oneself. In a dialogue with Dostoevsky, the Czech thinker overcame the tragic experience of the philosophical and historical crisis, offering a position of “concreticism and pluralism”, which allows one to perceive reality in its entirety and cultivate love for an individual person.
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ARININ, EVGENY, DMITRY PETROSYAN, and ROMAN TSYGANOV. "UNDERSTANDING THE PHENOMENON OF RELIGION IN A CROSS-CULTURAL CONTEXT: FROM CICERO TO MODERN YOUTH." Sociopolitical Sciences 12, no. 4 (August 2022): 68–76. http://dx.doi.org/10.33693/2223-0092-2022-12-4-68-76.

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The article describes some aspects of the attitude of modern student youth of two Russian regions to the concepts behind the word “religio” (religion). The latter is understood in connotation with three normative forms for the history of the Russian community: 1) as a basic spiritual and moral concept that underlies the life of every individual, the state and the entire human community as a whole (Cicero’s «religio» paradigm); 2) philosophical and confessional legal norms of the 1000-year history of Christianity in Russia; 3) the phenomenology of humanism and religious tolerance in relation to the anthropological foundations of the individual and collective life of each member of the global community. The results of a survey of 235 students from Arkhangelsk and Vladimir on issues related to the modern attitude of young people to understanding the concept of religion are also reflected.
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Kuzubova, Tamara S. "Dostoevsky’s Christ and Nietzsche’s Jesus as “Conceptual Characters”." Balkan Journal of Philosophy 13, no. 2 (2021): 133–44. http://dx.doi.org/10.5840/bjp202113216.

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In the present article, the author analyses the interpretation of the phenomenon of Christ by Dostoevsky and Nietzsche. The author uses comparative and hermeneutic methods of historical and philosophical research. Dostoevsky's Christ and Nietzsche's Jesus are interpreted as “conceptual characters” (G. Deleuze), occupying an important place in the philosophical constructions of both thinkers. Stating the epoch-making event of the “death of God” in European culture, they discover the origins of nihilism in Christianity itself and attempt (each in his own way) to recreate the original, pristine Christianity. Reconstruction of the original image of Christ makes it possible to comprehend not only the historical destiny of Christianity and the European portion of humanity, but also the prospects for overcoming the crisis of European and Russian (in the case of Dostoevsky) self-consciousness. It is argued that both interpretations, although far from orthodox Christianity, play the role of a central link in the development of the philosophic thinking of the Russian writer and German philosopher from the critical deposition of European humanism and metaphysics to new projects of human existence in the world. The conceptual images of Dostoevsky's Christ and Nietzsche's Jesus personally embody the spiritual attitudes and models of life that are timeless in nature, and at the same time serve as an expression of the “fundamental metaphysical positions” (M. Heidegger) of existential thinkers. The assertion of the absolute genuineness and beauty of the moral ideal of Christ allows Dostoevsky to return transcendence to the godless world – to substantiate the neo-Christian version of metaphysics, the religious-existential ontology. The “Glad Tidings” of Jesus, his life and death, appear in Nietzsche’s works as a practical elimination of transcendence, the Platonic dualism of the “true” and “visible” worlds. The spiritual attitude of Jesus reveals a direct affinity to Nietzsche's anti-metaphysical “philosophy of becoming”.
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Fraedrich, John, Othman Althawadi, and Ramin Bagherzadeh. "A comparative analysis of the UN declaration, global business compact, and religious morals in determining global values for business and their application to Islamic marketing." Journal of Islamic Marketing 9, no. 4 (November 12, 2018): 913–34. http://dx.doi.org/10.1108/jima-10-2017-0112.

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Purpose The continued rise of the multinational and debate as to what constitutes global business values is predicated on the UN Declaration and Global Business Compact. This research suggests both documents explicitly exclude the existence of a foundational ethereal power creating morals thereby nullifying two thirds of the general population’s belief system. The authors argue against humanism as a global value beginning and suggest theism as a better origin and use the scientific method to introduce mathematical axioms supporting theism and complimenting humanism. Ontologically, the theist becomes a stronger base for the scientific inquiry into morals, values and business ethics. A comparison of major religious morals revealed eight factors: assurance; candor, fairness and honesty; character, integrity, truthfulness and exacting in truth; charity and compassion; environment; perseverance and tolerance; sacrifice; and seriousness. The research suggests that the UN documents do not adequately reflect these morals suggesting a change for businesses especially in Islamic regions. Design/methodology/approach A comprehensive review of religious materials emphasizing morals rather than customs, eternal entity description or negative behaviors yielded 1,243 morals and associated synonyms via six religions (Buddhism, Confucianism, Christianity, Hinduism, Islam and Judaism) representing 4.5 billion people. All positive morals were cross-referenced and only common items across all six religions were included. With the 29 common morals, the authors completed a word meaning search and did a second comparison that yielded 8 moral factors or constructs. Findings Eight moral factors were found to be common in all major religions (assurance, fairness/honesty, character/integrity, charity/compassion, environment, tolerance, sacrifice and seriousness). By using the scientific method (Axioms), the authors argue that theism is a better beginning to researching morals and values within business and marketing. Social implications Multinationals should be made aware of the disconnect between the underlying problems of the Global Business Compacts’ values and the global morals identified. The results suggest adopting a codification system based on the pertinent morals as related to economic theories: capitalism, socialism and theism. The use of theism as a base to business and marketing ethics includes billions of customers and employees and their belief systems that should increase the validity and reliability of actions associated with corporate social responsibility, the environment and best practices. Originality/value The UN Declaration and subsequent Global Business Compact are argued to be flawed by its exclusion of religious morals and the historical period in which it was created. By using the scientific method and creating two axioms, the base to all business and marketing ethics must shift to the common moral factors identified.
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Rohmatika, Ratu Vina, and Kiki Muhamad Hakiki. "Fanatisme Beragama Yes, Ekstrimisme Beragama No; Upaya Meneguhkan Harmoni Beragama Dalam Perspektif Kristen." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 1 (November 12, 2018): 1–22. http://dx.doi.org/10.24042/ajsla.v13i1.2940.

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The articlefocuses on how the Christian presents a teaching doctrine of difference. Based on the research results, although Christian doctrine contains the exclusive doctrines, it isfound in its scripturesthe inclusive (humanist) doctrines. Christianity teaches that fanatics to human values as substantial religious values.This situation strengthens that every religion, including Islam, Buddhism, Hinduism, has inclusive teaching of difference. Being religious fanaticism is important, but behaving extremists is not necessarily, especially those who are different. There are many ways that can be done to cultivate the attitude form of religious harmony such as disseminating pluralism, organizing interfaith dialogue, and studying religious studies.
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Ooms, Julie. "“A private holy spirit in small letters”." Renascence 73, no. 3 (2021): 171–91. http://dx.doi.org/10.5840/renascence202173314.

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Scholars regularly read Sylvia Plath biographically, but few have focused on her religious beliefs and their manifestation in her work. This essay explores Plath’s ideas about religion, and about Christianity in particular, as they are articulated in college papers, in her journals, and in her fiction. It argues, finally, that Plath’s wrestling with Christian religious ideas is that of the kind of “cross-pressured” believer characterized by Charles Taylor; she is a humanist atheist tempted by belief.
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Wolsink, Sabine. "‘Let Us Just Be Humans’: Reading Allard Pierson’s True Humanity through the Lens of Caputo’s Religion without Religion." Religions 15, no. 3 (March 12, 2024): 340. http://dx.doi.org/10.3390/rel15030340.

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The Dutch intellectual Allard Pierson (1831–1896) is often considered to be an example of secularism. In 1865, he resigned as a minister from the Dutch Reformed Church in order to promote true humanity in society at large. This article explores how Pierson’s true humanity can be considered as an ultimate concern (Tillich) or a religion without religion (Caputo) by reading him through the lens of John D. Caputo’s thinking. Both Caputo and Tillich developed a non-institutional and undogmatic understanding of religion, in which religion is related to a universal human love, passion, or ultimate concern that is not necessarily linked to a religious institution or doctrine. After an elaboration of Caputo’s religion without religion, the article discusses Pierson’s thinking in the context of nineteenth-century theological modernism and debates on the modernist’s right to stay in the church. Then, Pierson’s reasons for his resignation and his true humanity are examined. It becomes clear that Pierson did not choose secularism over religion, but rather surpassed the religious-secular divide by a focus on our common human nature. Being human was more important than being Christian, which exemplifies the late-nineteenth-century move from a theistic Christianity towards a humanistic religiosity or humanism.
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Rizzo, Luana. "Interreligious Dialogue in the Renaissance: Cusanus, De Pace Fidei." Studies in Logic, Grammar and Rhetoric 65, no. 1 (December 1, 2020): 71–82. http://dx.doi.org/10.2478/slgr-2020-0047.

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Abstract The paper examines the Dialogue De pace fidei written by Nicolaus Cusanus in 1453 to settle disputes arising from events that triggered religious unrest, such as the fall of Constantinople in May 1453, the invasion and massacre of the Turks led by Sultan Mehmed II and the defeat of the Christians. Following the disintegration of medieval Christianity, Cusanus, instead of promoting a crusade, as Cardinal Bessarione did, proposed a more suitable way to make the major exponents of different religions interact in a fruitful dialogue, hoping for the peace of a single universal faith. The arguments through which Cusanus claimed the concept of a concordance and pacification of the faith reveal the originality and topicality of the message communicated by the humanist, founded on the doctrine of peace in the faith, overcoming inter-confessional barriers and religious divergences. The author contrasts the divergences, massacres and wars with a doctrinal comparison among different religions through dialogue. The paper invites reflection upon the religious struggles that still spread discord in the world.
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Vorontsova, I. V. "Mikhail Novoselov in the 1880s–1890s: From Tolstoyan Movement to Mystical Experience of Knowing God." Orthodoxia, no. 2 (December 25, 2023): 116–35. http://dx.doi.org/10.53822/2712-9276-2023-2-116-135.

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Mikhail Aleksandrovich Novoselov belongs to the cultural figures of Russia, whose inquisitive mind, towards the end of the 19th century, sought new meanings in personal and social life amidst the historical and cultural modernization of Russia and later affirmed these meanings within Christianity at the beginning of the 20th century. From a young age, Mikhail Novoselov was acquainted with Leo Tolstoy, getting carried away by the writer’s works and teachings, and adopting Tolstoy’s method of seeking truth in life as a role model. The history of their relationship was etched in Mikhail Novoselov’s letters from the 1880s to 1890s, and his collection of writings, “Letters to Friends”, details Mikhail Novoselov’s struggle against the Tolstoyan movement. Leo Tolstoy’s rational approach to Christianity, though admired by many of his followers and imitators, lacked the depth of thought and fervor for religious faith in the living God. At the same time, both aspects were conveyed to the world by the institutional Christian church, which Leo Tolstoy rejected. Genuine friendly relations linked Mikhail Novoselov and Leo Tolstoy, and even feeling that Novoselov was becoming more distant from him, the writer sought and suggested religious literature to his friend. In 1903, being already a former participant of the Tolstoyan movement, Mikhail Novoselov definitively severed ties with the person he perceived as his teacher, and embarked on an independent path of knowing God. This journey led him to the Orthodox Church, and he continued guiding others spiritually, who wandered in search of truth during an era when the apologetic paradigm of Russian Orthodoxy was threatened by the pressures of irreligious humanism.
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Kroeker, Greta Grace. "Erasmus the Theologian." Church History and Religious Culture 96, no. 4 (2016): 498–515. http://dx.doi.org/10.1163/18712428-09604002.

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Erasmus of Rotterdam developed from a classical humanist to a Christian humanist theologian in the first two decades of the sixteenth century. In the early years of the Reformation, his theological work responded to the theological debates of the age. Although many contemporaries dismissed him as a theologian, he developed a mature theology of grace before his death in 1536 that evidenced his efforts to create space for theological compromise between Protestants and Catholics and prevent the permanent fissure of western Christianity.
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Singh, David Emmanuel. "Adaptation and Change among Asian Muslim Immigrants in the West." International Journal of Asian Christianity 5, no. 1 (March 3, 2022): 45–68. http://dx.doi.org/10.1163/25424246-05010004.

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Abstract Drawing on a variety of sources, this paper highlights the reality of diverse choices immigrants make as they come to terms with crises. Two theoretical domains are used to explain the disparate responses instead of simply identifying the options adopted by the immigrants and describing them. The first is ‘modernity’ understood here in its expanded sense, i.e.: it is not just an idea unique to the West but that it is ‘variegated’ or ‘multiple’. The second is ‘conversion’, involving the idea of it being a dynamic process, especially for those dealing with crises. The immigrant responses converge around these ideas thus revealing how some of them find answers within Islam (through re-visioning) and others who find them outside Islam (through conversion). This illustrates how ‘Muslim modernity’ expresses itself in the heart of the West but also highlights the agency of some who seek change through a radical affiliation with Christianity and secular humanism. The underlying argument is that Muslim responses are far more diverse and varied than existing literature shows.
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Singleton, Jon. "MALIGNANT FAITH AND COGNITIVE RESTRUCTURING: REALISM IN ADAM BEDE." Victorian Literature and Culture 39, no. 1 (December 6, 2010): 239–60. http://dx.doi.org/10.1017/s1060150310000379.

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I begin this essay by quoting two books that deeply shaped George Eliot's thinking because I want to draw attention to the problem of “faith” in her writings, which I believe illuminates an important aspect of her realist project. I am not so much interested in her well-documented personal loss of faith, or her deconstruction of Victorian Christianity into religious humanism (Knoepflmacher 44–59; Wright 173–201; Dolin 165–89), as I am in her positive theorization of faith, throughout her early writings, as a cognitive structure that shapes perception, interpretation, and action. Faith materializes as beliefs shape perception, perceptions shape belief, in hermeneutical spirals coiling out to exert benign or malignant force on believers’ material lives. For Eliot, Christian faith enables social violence, and literature must both expose this malignant relationship and instill more benign (and less totalizing) cognitive patterns for bringing one's faith to bear on materiality. Among other effects, such a transformation changes the way the Bible itself can be read. The realism Eliot articulates in Adam Bede (1859) and elaborates for the rest of her career is modeled on her understanding of the cognitive structure of faith – and calculated to infiltrate and eradicate it.
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Carlesson Magalhães, Jens. "‘Only the murder accusations are missing’." Nordisk judaistik/Scandinavian Jewish Studies 34, no. 1 (June 19, 2023): 34–51. http://dx.doi.org/10.30752/nj.122604.

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In 1848, the Götheborgs Dagblad newspaper was revived after a ten-year gap, and launched the anonymous submission column entitled ‘Anonyma Lådan’ (the Anonymous Box). In January and February 1849, many antisemitic letters and articles were published in the Swedish newspapers. Some letters defending Jews and Judaism were published in both ‘Anonyma Lådan’ and Göteborgs Handels- och Sjöfartstidning. Short of blood libel, the antisemitic side accused Jews of typical anti-Jewish stereotypes: for example, greed, hypocrisy and Jewish hatred of Christianity. Anti-antisemitic writers proclaimed a Christian identity that was based on humanism, stating that one could not be a true Christian if one attacked and hated Jews and Judaism. The Jewish congregation in Gothenburg and the society Judiska Intresset (The Jewish Cause) both chose a non-engaged approach to the antisemitic attacks in the newspaper, since it was not respectable to engage in such debates and, in their view, it would only cause more anti-Jewish sentiments if they did so. In this art­icle, it is argued that the reasons behind the attacks were societal changes, but also, more importantly, that with ‘Anonyma Lådan’, antisemitic sentiments found a platform where such sentiments could be freely expressed.
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Cohen, Charles L. "The Colonization of British North America as an Episode in the History of Christianity." Church History 72, no. 3 (September 2003): 553–68. http://dx.doi.org/10.1017/s0009640700100356.

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The proposition that, to paraphrase Carl Degler, Christianity came to British North America in the first ships, has long enjoyed popular and scholarly currency. The popular account, sometimes found today in evangelical Christian circles, holds that in the seventeenth and eighteenth centuries colonists erected a mighty kingdom of God whose gates the humanist barbarians have unfortunately breached. The scholarly variation derives from Perry Miller's eloquent melodrama about Puritanism's rise and fall. Miller anatomized Puritanism as a carapace of Ramist logic, covenant theology, and faculty psychology surrounding the visceral vitality of Augustinian piety, an intellectual body that grew in health and cogency in Tudor-Stuart England and then suppurated on the American strand, corrupted by internal contradictions, creeping secularism, and periwigs. Miller understood that he was describing one single Christian tradition—Reformed Protestantism of a particularly perfervid variety—but such was his narrative's majesty that his tale of New England Puritanism ramified into the story of Christianity in the colonies; in the beginning, all the world was New England, and, at the end, the extent to which the colonists had created a common Christian identity owed mightily to Puritan conceptions of the national covenant. Miller was too good a scholar to miss the pettiness of Puritan religious politics and the myriad ways in which even the founding generation of Saints failed to live up to their own best values, but his chronicle of Puritan decline parallels the popular vision that the colonial period represented the “Golden Age” of Christianity in America: the faith began on a fortissimo chord but has decrescendoed ever since. The logic of this declension scheme spotlights some historical issues while ignoring others. The central problem for declension theory is to explain how and why Christianity's vigor ebbed, whereas the creation of a Christian culture in the colonies—the erection of churches, the elaboration of governing apparatuses, the routinization of personal devotion and moral order—is made unproblematic: it just spilled out of the Mayflower and the Arbella onto Plymouth Rock and Shawmut.
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40

Spencer, Leland G. "Mobilizing Conversion Narratives Toward (Non)Religious Civility." Journal of Communication and Religion 42, no. 1 (2019): 20–32. http://dx.doi.org/10.5840/jcr20194212.

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In 2012, Chris Stedman, then the Humanist chaplain at Harvard University, published the memoir Faitheist. Stedman (2012) argues that nonreligious people ought to join with people of faith in working toward social justice in the world rather than taking antagonistic positions on religion in the vein of so-called New Atheism. To build his argument, Stedman reflects on his own upbringing in a passively nonreligious family, his teenage conversion to evangelical Christianity, his discovery of his own queer identity, his subsequent acrimonious rejection of religion, and his eventual shift to a less militant atheism that sought commonality with persons of faith. Drawing on scholarship about the role of civility in public discourse and the study of narrative genres, this essay builds the case that Stedman’s narrative includes a number of conversion stories, as well as a coming out story (which shares many features of the conversion narrative genre). The generic (that is, related to genre) patterns that emerge in these various stories cohere to help Stedman make a case for the radical potential of (non)religious civility—amid differences—by finding common ground in shared values.
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41

Spohn, Willfried. "Europeanization, Religion and Collective Identities in an Enlarging Europe." European Journal of Social Theory 12, no. 3 (August 2009): 358–74. http://dx.doi.org/10.1177/1368431009337351.

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This article analyzes the conflictive role of religion in post-1989 Europe. Three major reasons for this are addressed: first, the restoration of structural and cultural pluralism of European civilization since the breakdown of communism entails the reconstitution of the full diversity of European religion. Second, international migration as a crucial part of globalization has intensified, contributing to the transformation of Europe into a complex of multi-cultural and pluri-religious societies. Third, the wave of contemporary globalization has been accompanied by an intensification of inter-civilizational and inter-religious encounters and conflicts — particularly between Christianity and Islam. As a result, European integration and enlargement as a secular and humanist mode of cultural integration and religious governance are basically challenged by this three-fold revitalization of religion. The growing tendency is to respond to this challenge by enhancing the Christian foundations of Europe rather than, as this article argues, to follow a more cosmopolitan, secularist and religious pluralist mode of European cultural integration.
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42

Konior, Jan. "The Phenomenon of Chinese Culture." Confrontation and Cooperation: 1000 Years of Polish-German-Russian Relations 4, no. 1 (December 1, 2018): 11–15. http://dx.doi.org/10.2478/conc-2018-0002.

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Abstract The aim of the presentation is to Define the scope of Chinese Culture 正確的說明中國文化 and to introduce Chinese civilization, history, Chinese religions, Taoism, Confucianism, and Buddhism (in general but also specific meaning), the concept of Chinese archeology, Beijing man – 北京人, including discoveries like: china-ware, powder, silk 生絲, (Kung-fu, zhonguogongfu 中國功夫, Tai-chi-chuien, taijichuen 太極拳, and famous Chinese medicine, zhongyiao 中藥. Chinese Anthropological philosophy, Confucian ethic – 孔夫子的倫理. Silk road which linked Rome 羅馬 to Xian – 西安. The idea of harmony 和諧: joy of Buddhism, Taoism, and Confucianism 佛家, 道家, 孔教 is included in Christianity. Taking into account Confucian humanism and traditional Chinese society 傳統的社會… Summing up everything is embraced by the definition of Chinese culture 中國文化.
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43

Lewis, Sean. "Mathematics, Mystery, and Memento Mori: Teaching Humanist Theology in Dante’s Commedia." Religions 10, no. 3 (March 26, 2019): 225. http://dx.doi.org/10.3390/rel10030225.

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Undergraduate students in the United States of America are increasingly less religious, and this decline in religiosity is felt not only at secular colleges and universities, but also at those with a religious affiliation. This article seeks to answer the question of how one can effectively teach the Christian vision in Dante’s Commedia to undergraduates who have little or no religious formation. The methods I have used to teach freshmen in core Humanities courses have differed somewhat from the methods I have used to teach upperclassmen in Literature electives. For the freshmen, focusing on what I call “humanist theology” has been successful, allowing them to see that the Christianity found in Dante’s epic is not merely a list of rules, but a way of viewing human life that is consonant with their own experiences. Purgatorio is the most important canticle for this method, and the case of Virgil’s damnation is a vital topic. For upperclassmen, finding analogies to Christian Mystery in the fields of mathematics, the sciences, and creative writing has proven fruitful. The main conclusion of this study is that these techniques are useful in presenting Dante’s work to non-religious students without sacrificing the epic’s specifically Christian content.
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Wells, Geoff. "Jacques Maritain's Personalistic Society and Pluralism." Journal of Interdisciplinary Studies 21, no. 1 (2009): 25–50. http://dx.doi.org/10.5840/jis2009211/22.

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Jacques Maritain's concept of ttte personalistic society describes a democratic unity of the body politc that mitigates the tension between the material and spiritual aspects of human existence. This unity, grounded in the principles of natural law, makes possible in our terrestrial existence a communion of good living and a rectitude of life--what Maritain calls the bonum honestum. The good he envisions both facilitates and reacts the ideals of an integral Christian humanism, but it necessarily requires for its realization the infusion of Christian ideals into the body politic. It is crucial to Maritain that the process by which this infusion occurs allow for a wide participation of diverse actors, bothh religions and non-religious. But it is also crucial that they are able to converge from their different perspectives into an agreement on "Christianly inspired" practical principles that will subsequently guide public policy. This essay argues that the collective character of the moral personally represented by Maritain in this unity describes a problematic corrtext tor public dialogue that risks undermining the social and political pluralism it presupposes.
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Safi'i, Imam. "Islam Wasaṭiyah pada Masyarakat Desa Rejoagung Kabupaten Jombang (Perspektif Teori Tindakan Komunikasi Jurgen Habermas)." Proceedings of Annual Conference for Muslim Scholars 6, no. 1 (April 15, 2022): 1003–15. http://dx.doi.org/10.36835/ancoms.v6i1.358.

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The presence of this paper tries to visualize the religious context of Wasatiah Islam which is practiced by a community on a small scale. Wasatch Islam is a group of people who present humanist-dialogical values, prioritize brotherhood over hostility, uphold harmony and tolerance between religious believers and avoid extreme paths. Related to this, as happened to the people of the village of Rejoagung, Jombang Regency. In this society, there are three religions (Islam, Christianity, and Hinduism) that live in harmony and harmony. Islam as the majority religion is the main driver in maintaining harmony between the two religions. Other people as a minority group have never experienced discrimination and domination. They are free to practice their beliefs and worship according to their respective religions. Seeing the reality of life like this, of course, is far different from reality in general, where conflicts often occur due to differences in SARA. So to answer the interest in the problem above, the theory used by the author in this paper is the communicative action theory from Jurgen Habermas which emphasizes the existence of communicative action patterns and deliberative attitudes in the public sphere. The results of this study indicate that Wasa'iyah's Islamic Attitude was built on three strengths. The first is the teachings attached to every religion adhered to by the people of the Rejoagung village, the second is the sacredness that is believed by every religious believer and the third is the spiritual power that is believed by every religious believer as a manifestation of the sanctity of religion. The birth of these three forces is based on the dialectic between the beliefs of the people of Rejoagung village and their predecessors as well as on the religious values ​​believed by them. Based on these three strengths, the people of Rejoagung village, especially Muslims, can create an Islamic attitude of wasatatiyah amid plurality.
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SCHMIDT, ALEXANDER. "IRENIC PATRIOTISM IN SIXTEENTH- AND SEVENTEENTH-CENTURY GERMAN POLITICAL DISCOURSE." Historical Journal 53, no. 2 (April 27, 2010): 243–69. http://dx.doi.org/10.1017/s0018246x09990549.

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ABSTRACTThis article analyses the interplay of arguments for religious reconciliation and peace on the one hand and a patriotic vocabulary or programme in the late sixteenth and early seventeenth centuries on the other. Focusing on different phases of irenic debate in the Empire, various types of what will be termed ‘irenic patriotism’ will be identified. Irenic patriotism could employ both utilitarian politique and more principled arguments for a religious peace. Finally, a consideration of Hugo Grotius's irenicism, which drew heavily on German sources, will show how a distinct humanist critique of theological controversies and their political consequences resulted in an emphasis on a minimalist and ethical concept of Christianity, as well as the idea of a total submission of the church and its doctrines to the authority of the magistrate and the patria. The distinctively civil type of irenicism, which arose from this debate, was less concerned with the unity of the church than with the integrity of the civitas, respublica, and patria.
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47

Brodetsky, Oleksandr. "Humanistic effects of the value synergy of religious ethical ideas: the methodological platform and applied horizons." Ukrainian Religious Studies, no. 89 (December 10, 2019): 13–25. http://dx.doi.org/10.32420/2019.89.1532.

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Abstract. The article substantiates the relevance of complex researches aimed at expert understanding of the humanistic potential of ethical ideas of different religious traditions and clarifying the conditions of their effectiveness in modern reality. Methodological guidelines for such studies are Kant's ethicotheology; ethical doctrine of N. Hartmann; Berdyaev's ethics of creativity; E.Fromm’s demarcation of the foundations of authoritarian and humanistic religiosity; D.Ikeda's ideas about the primacy of cultural dialogue of religions over their dogmatic or corporate isolationism. The author models the possibilities of synthesis of comparative, dialectical, phenomenological, hermeneutic, synergetic methodological strategies in understanding of the value vectors of religious ethics. It is noted that the content of the term "religious ethics" (or "ethics of religions") is not limited to a system of canonized, "once and for all" formulations, norms and prohibitions of a particular religion. Religious ethics is a broad value and social space of human interaction and cultural creation. No less than canons and dogmas, it is also defined by practical patterns of forming relationships in a particular religious community as a hotbed of intense value exchange. The specificity of the principle of humanistic synergy of different traditions religious-ethical ideas is substantiated. It is proved that in the conditions of a globalized, post-information society there are many opportunities for constructive action of this principle. After all, religious meanings are penetrating to the consciousness of people not only within the confessional upbringing and “catechization”. Often they are mastered through individual, autonomous forms of socialization of the individual. That is, the level of cultural development, education and self-education, and involvement in one or another information "field of attraction" are important here. The author of the report identifies a specific vision of the value core of a number of religious traditions of the world, which can be productively used for the humanistic synergy of relevant religious and ethical ideas. He summarizes this core with the example of humanist ideas and practical examples of Hinduism, Jainism, Confucianism, Judaism, Christianity and Islam. At the same time, he identifies the value antipodes of humanistic virtues present in these religious traditions and analyzes the ways of their social cultivation preventing The emphasis of the study is extrapolated to the Ukrainian context of the functioning of religious and religious education, as well as to the issues of applied ethics and civil responsibility of religious communities, their leaders and activists. It is concluded that among the important conditions for the humanization of the functioning of religious structures in modern society – the optimization of the communicative "climate" of educational projects, the development of practical dialogue with respect to other religions and worldviews, the active introduction of philosophical and academic religious and religious studies, which educates future religious leaders. Accordingly, the prospects for further research in this methodological key lead to a detailed reflection on the educational, communicative, media, cultural and aesthetic, legal conditions of harmonizing the humanistic value orientations of the ethics of religions and the practice of living of confessions and religious communities.
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IVIC, Sanja. "The Concept of European Values." Cultura 16, no. 1 (January 1, 2019): 103–17. http://dx.doi.org/10.3726/cul012019.0007.

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This inquiry investigates the concept of European values and cultural, philosophical, legal and political presuppositions on which the idea of European values is based. There are two approaches to the idea of European values. The first one is substantive approach (and includes philosophical, ethical, religious and ideological understanding of values). The substantive approach defines European values as based on the European heritage (ancient Greece and Rome, Christianity, Renaissance and humanism, Enlightenment and liberal traditions). This conception of European values is fixed. Another understanding of European values is represented by legal/political approach (that includes the definition of European values within European treatises, declarations, charters and other documents). Legal and political definition of European values includes: human dignity, freedom, democracy, equality, the rule of law and respect for human rights. Most authors consider that only from this second level, from legal and political definition, general features of European values can be achieved, that is, universal rules of the game. This paper shows how these two different approaches can be integrated, relying on John Rawls’s idea of overlapping consensus. It should be emphasized that the question of European values and European identity is still a topic of debate. There are different definitions and interpretations of these concepts, regardless of the legal definitions within the framework of European declarations and treaties. European identity (based on European values) is a polyphonic category, which cannot be founded on monolithic definitions. Otherwise, the entire continent would fall under the rule of one homogeneous culture.
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Brooks, Veronica. "More's Life of Pico: a Christian Epicureanism?" Moreana 59, no. 1 (June 2022): 96–112. http://dx.doi.org/10.3366/more.2022.0117.

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This essay examines More's engagement with Epicurean philosophy in his Life of Pico. In the Life, More enters the humanist debate on the possibility of a synthesis between Christianity and Epicureanism using Pico as a model. More's method imitates the eudaimonism of his classical sources insofar as it employs human happiness as a standard for examining the best way of life. In his evaluations of Pico, More uses the concept of the summum bonum and a hierarchy of human goods in order to show that Epicureanism mistakes the nature of the greatest good: in positing that the best life entails withdrawal from political community and social duties in order to enjoy the pleasures of philosophy, Epicureanism undermines the equanimity that it aims to achieve. As an alternative, More upholds the life of piety and Christian service as the source of “solid” happiness.
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Jeník, Lukáš. "Jesuit Upbringing as Prevention Against Fundamentalism, Bigotry and Pharisaism." Horyzonty Wychowania 20, no. 56 (November 13, 2021): 57–67. http://dx.doi.org/10.35765/hw.2187.

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RESEARCH OBJECTIVE: The objective of the work is presenting the pseudoreligion F hypothesis created by a Czech theologian, sociologist and philosopher Tomáš Halík. The second part of the text presents the challenges of Jesuit upbringing which can be understood as a possible strategy and prevention against the pseudoreligion F. RESEARCH PROBLEM AND METHODS:Pseudoreligion F is a hypothesis through which Tomáš Halík interprets similarities among several pathological phenomena of the contemporary social culture as well as Christian religiosity. The key solution is the critical education and dialogue. It is the system of Jesuit education that can be understood as a tested preventive strategy. Critical analysis of the beginnings of Jesuit education shows that this is still a valid method of teaching and upbringing. THE PROCESS OF ARGUMENTATION:In the first part of the work, the pseudoreligion F hypothesis was presented, as well as some related theses. The objective of the first part is describing the sociological and philosophical criticism of contemporary religious pathologies. In the second part of the text, we will focus on the key tasks and challenges of Jesuit pedagogy. RESEARCH RESULTS:Contemporary religious pathologies threaten Christianity as they distort the ideals of the Gospel to achieve short-term goals. In the context of Christianity, such pathologies also include clericalism and, more broadly, pharisaism. Critical thinking about these issues encourages us to search for strategies that can help “extinguish the fire.” One of such strategies is integral humanist education which is also represented by Jesuit education. CONCLUSIONS, INNOVATIONS, RECOMMENDATIONS: Despite the ambiguity of this term, critical thinking is considered to be the key tool for preventing fanaticism, fundamentalism, extremism, etc. The research is to show that critical education mainly refers to the complexity and integral anthropological line. Education and Jesuit education has a rich tradition based on the Ignatian and Jesuit spirituality.
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