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Journal articles on the topic 'Religion discussion'
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1
Lakonawa, Petrus. "Agama dan Pembentukan Cara Pandang Serta Perilaku Hidup Masyarakat." Humaniora 4, no. 2 (October 31, 2013): 790. http://dx.doi.org/10.21512/humaniora.v4i2.3507.
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Religion is one of the most decisive factors in promoting the values and virtues of life in the community. Through religious teachings and practices, religion directs human’s perspective and the life of the community. In this article the author aims at discussing on how religions form their members’ worldview and perspective. The author will focus on the religious rituals, scriptures, and ethics. The purpose of this discussion is to raise the audience's awareness of the relevance of religion in human life and the importance of critical scrutiny of the content of religious teachings in order to promote common good for the whole creatures.
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Ondeck, Deborah Mariano. "Diversity Discussion: Religion and Spirituality." Home Health Care Management & Practice 14, no. 3 (April 1, 2002): 231–32. http://dx.doi.org/10.1177/1084822302014003013.
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Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION." Correlatio 15, no. 2 (February 18, 2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.
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A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the Encounter of the World Religions. His contribution is a threefold one: (1.) Through the methodic assimilation of the concept of religion, the pluralism of religions becomes, in principle, recognized. (2.) The foundation of the history of religions leads to a differentiated perception of the complex interreligious exchange processes. (3.) Tillich’s theology of religion involves not only the recognition of religious pluralism, but also a methodological justification for a normative criterion for the evaluation of religions. In the form of six theses, I would like to answer the question of the consequences of what has been said so far for the reflection and treatment of religious pluralism within theology.
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Melvær, Knut Mordal. "Towards a “Redescription” of “Spirituality”: A Response." Method & Theory in the Study of Religion 27, no. 4-5 (October 29, 2015): 475–88. http://dx.doi.org/10.1163/15700682-12341350.
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In “The Spiritual Illusion” (2014), Jonathan R. Herman wishes to initiate a discussion of the feasibility of the category “spirituality” within the study of religions. This response addresses several methodological problems with his effort, and questions the feasibility of this ironic approach. My critique is five-folded: Firstly, Herman draws a crude picture of the relationship between theology and the study of religion. Secondly, he does not explain why his sample of authors constitutes a hegemony for the understanding of “spirituality” in the study of religions. Thirdly, he ignores those who have been influential for how the category is used today. Fourthly, religion is assumed to be a “rectified” category not worthy of discussion. Fifthly, it remains unclear where an “ironic” and “imaginative” comparison of spiritual\religion and penis\vagina will take us.
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Geertz, Armin W. "Uto-Aztecan studies: A discussion." Method & Theory in the Study of Religion 8, no. 1 (1996): 51–64. http://dx.doi.org/10.1163/157006896x00071.
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AbstractThis article grew out of participation in the Workshop on Uto-Aztecan Religions and Cosmologies. The goal of the workshop was to explore similarities and differences in the religions and cosmologies of the various Uto-Aztecan societies. In this article I follow two lines of inquiry: The one promotes a comparative discussion of cosmological structural systems, and the other attempts to identify one or more motifs which might prove to be evident in Uto-Aztecan mythologies. Based on the religion of the Hopi Indians of Arizona, I suggest that one of the most productive motifs is that of gender. For the Hopis it is shown that cosmology and gender seem to converge in social and religious statements about gender that include androgynous and duogynous themes. Insights from mythology and ritual are then applied to the social ideals and practices of the Hopis.
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Roudometof, Victor. "Glocal Religions: An Introduction." Religions 9, no. 10 (September 29, 2018): 294. http://dx.doi.org/10.3390/rel9100294.
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This introductory article offers an overview of the volume’s major problematic. It examines the literature on religion and globalization and then moves on to an overview of the literature on religion and glocalization. Throughout the discussion, the article refers explicitly to the volume’s chapters and outlines how their specific themes fit within the broader problematic of glocal religions.
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Václavík, David. "Waking up the old boogeymen? : some comments on Donald Wiebe's text." Religio: Revue pro religionistiku, no. 2 (2023): [347]—352. http://dx.doi.org/10.5817/rel2023-2-8.
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Throughout the existence of religious studies as a science and academic discipline, there have been quite heated debates about its nature and its relationship to other disciplines that are also interested in religion. Among the most passionate are the debates about the relationship between religious studies and theology, which have transformed over the past few decades. From the original emancipatory discussions concerning the very possibility of studying religion scientifically, objectively, and without religious intent, the debates are now more on the level of debates focused on the methods of studying religions, their origins and character, as well as the topics that religious studies as a science should or could address. That these are still lively and heated debates is demonstrated by the recent writings of the eminent theorist of religious studies, the Canadian scholar Donald Wiebe. The purpose of this reflection is to place the discussion initiated by D. Wiebe in a broader context and thus to enable a better understanding even of some of the primary intentions of the text Wiebe has published in this issue of Religio: Revue pro religionistiku as part of this debate.
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Luz, Nimrod. "Theorising place and scale in the geography of religion for the 21st century: Reflections on a burgeoning field." Kulturní studia 2023, no. 2 (November 1, 2023): 32–61. http://dx.doi.org/10.7160/ks.2023.210202.
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This paper explores the contested nature of scared places as a starting point for developing a research agenda for geographers of religion in the 21st century. Following a discussion of the contested nature of scared places, the paper theorises place and scale in the study of religion. It is argued that by conjugating these two crucial concepts, geographers of religion (and surely other disciplines as well) would be better able to engage with the rich socio-political-spatial meanings of contemporary religions. Sacred places, as one of the key features of religion, serve as an entry point into the current discussion. The empirical context and case studies are drawn from over two decades of research in the contested region of Israel/Palestine. They serve to illustrate my main argument that sacred places and their contested nature are central to understanding broader socio-political processes. I will therefore briefly engage in a scalar analysis of sacred places from the body to the global scale.
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Rey, Terry, and Karen Richman. "The Somatics of Syncretism: Tying Body and Soul in Haitian Religion." Studies in Religion/Sciences Religieuses 39, no. 3 (August 20, 2010): 379–403. http://dx.doi.org/10.1177/0008429810373321.
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The convergence of African religion and Christianity in the Atlantic world has inspired some of the most significant and most analyzed examples of syncretism in the study of religion. Scholarly discussions of these phenomena, however, tend to portray religions like Vodou in Haiti and Candomblé in Brazil as mergers of various Euro-Christian and ‘‘traditional’’ African elements that chiefly result from processes of cognitive ideation, thereby blurring the integrative somatic dimensions of religious syncretism. Modes of embodying knowledge, power, and morality are thus largely absent from the discussion of religious syncretism in Haitian Vodou and Catholicism, as well as other contact-cultural religions, whose congregational and performance spaces now span national boundaries. Drawing upon the historiography of Kongolese and Haitian religion, and on our multi-site ethnographic research among religious communities in Haiti, to think about religious syncretism in the African diaspora, this paper focuses on two key metaphors of mimetic knowledge and embodiment, mare and pwen (tying and point), arguing that they are both fundamental processes in Haitian religious syncretism and essential tropes for understanding Haitian Vodou and Catholicism, processes that are of predominantly Central African, and especially Kongolese, origin.
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Mohammad, Mohd Nasran, and Zuliza Mohd Kusrin. "Conversion Out of Islam and Its Legal Implications Under The Laws of Malaysia." Ijtimā'iyya: Journal of Muslim Society Research 2, no. 2 (September 29, 2017): 61–86. http://dx.doi.org/10.24090/ijtimaiyya.v2i2.1638.
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The freedom to profess and practice religion is one of the basic rights in Malaysia that often catalysis legal issues and discussions. The provision in Article 11 of the Federal Constitution of Malaysia generally guarantees the said right to a person to practice his religion of choice; however, Muslims or practitioners of Islam are not as free as the non-Muslims in the matter of their conversion or reconversion to another religion. This article focuses on the actions or process for a Muslim’s conversion to other religion and the legal ramifications of such actions. This discussion identifies several actions of apostasy, such as issuing a declaration of conversion via a Deed Poll, requesting a Muslim name to be changed to a non-Muslim’s, and renouncing Islam altogether and reverting to a previously held religion (reconversion). There are legal implications for these said actions, such as fines and detention at Aqidah Rehabilitation Centres, which clearly shows that the freedom to practice religion or conversion to other religions as found in Article 11 of the Federal Constitution of Malaysia applies to non-Muslims only. In cases relating to determination of the status of Islam as a religion, the Shariah Court have been given exclusive jurisdiction to hear those cases, as mentioned in the amendment to Article 121(1A) of the Federal Constitution.
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Frankfurter, David. "The Dwindling and Haunting Persistence of Ancient Religions." Religion and Theology 29, no. 1-2 (August 9, 2022): 110–19. http://dx.doi.org/10.1163/15743012-bja10036.
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Abstract Considering recent ‘Death of Religion’ literature, this essay concludes that ‘death’ is not a particularly helpful metaphor to describe historical changes in the area of religion. A human lifespan metaphor is inappropriate for understanding the transformation of religion on the ground. The question should rather center on the transformation of religion as a feature of real, historical cultures. This essay explores what this means for the study of transformations of religions in Late Antiquity by focusing on materiality of religion and the enduring agency of religious spaces. In the larger context of religious change in history, the ‘presences,’ the ghosts and powers, radiated by places – by temples and caves, hillsides and springs – should be given more prominence in this discussion of religious twilights and religious demise.
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Michael, Tomy. "The Scriptures, Religion and Compliance With Laws." International Journal of Multicultural and Multireligious Understanding 7, no. 2 (March 18, 2020): 260. http://dx.doi.org/10.18415/ijmmu.v7i2.1508.
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When referring to the Decree of the President of the Republic of Indonesia Number 1/PNPS of 1965 concerning Prevention of Abuse and/or Blasphemy of Religion , religion is calculated based on quantity. Explanation of article 1 that religious adopted by the population in Indonesia are Islam, Christianity, Catholicism, Hinduism, Buddhism, Confucianism. This can be proven in the history of the development of Religious in Indonesia. Because these 6 kinds of religions are religions which are practiced by almost the entire population of Indonesia. Based on the discussion, the results obtained, namely the inclusion of religious teachings in the formation of laws and regulations, are matters that must be separated. Separation of religion in the formation of laws and regulations must be done so that the legal justice achieved can go well.
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Antonov, Konstantin, Konstantin Polskov, and Mikhail Smirnov. "Secularisation and post-secularity (on the discussion about the modern conceptual framework of religious studies)." St. Tikhons' University Review 105 (February 28, 2023): 138–54. http://dx.doi.org/10.15382/sturi2023105.138-154.
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This discussion deals with the issue of validity of the methodological significance of the concept of postsecularity for the study of religions. In this regard, it touched upon the theoretical description of such phenomena as secularisation, secularity, bricolage, hybridisation, privatisation and deprivation of religion, as well as a number of other issues in the sphere of scientifi c discourse on religions.
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Hertel, Bradley R. "Theological Versus Interactional Models of Religious Influence: Toward a Synthesis." Journal of Psychology and Theology 17, no. 4 (December 1989): 357–67. http://dx.doi.org/10.1177/009164718901700406.
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Each of the articles just presented in this issue calls for greater emphasis on theology in social scientific studies of religion. White (1968), however, advocated an interactional approach to the study of religion which he considered to be in direct opposition with theological approaches. At a time when religion in America is becoming more diverse, through formation of new religions, intradenominational diversity and theological dissent, and growth in numbers of individuals formulating their own personal theologies, social scientists need to combine theological and interactional approaches to adequately portray the nature and place of religion in society. After comments on each of the articles, an argument for and discussion of possible means to achieve that synthesis are presented.
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Schober, Juliane. "Communities of interpretation in the study of religion in Burma." Journal of Southeast Asian Studies 39, no. 2 (April 30, 2008): 255–67. http://dx.doi.org/10.1017/s0022463408000209.
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AbstractThe paper delineates stages in the interpretation of religion in Burma. Beginning with colonial constructions, the discussion moves to subsequent studies in anthropology and history from which emerged an emphasis on localised articulations of Theravada Buddhist traditions. Others examined religion as a site for colonial resistance and as a means for engaging issues of modernity. More recent interpreters focused on Buddhist voices in the public domain of contemporary Burma and some recent studies moved beyond received boundaries of inquiry to consider religions among ethnic minorities and diaspora communities. The final section charts future development in the study of religion in Burma.
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ALMALACHIM, AINUL CHURRIA. "RELIGION, WILLIAM E . PADEN DAN KEBERAGAMAAN DI INDONESIA." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 1 (June 30, 2020): 56. http://dx.doi.org/10.18592/jiiu.v19i1.3186.
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This paper examines how to view the religion of William E. Paden's perspective in his work entitled "Interpreting The Sacred: Ways Of Viewing Religion". In this discussion, one of the most important contemporary thinkers with a new comparative approach, based on the hermeneutic approach and creating a broad scope for cross-culture, the comparison of the forms of religiosity, is the American philosopher and religious theorist, William E. Paden (1939). He showed that the religion with proper terms such as Islam, Catholicism, Protestantism, Hinduism and Buddhism was very easy, but what was most basic was what was the abstract form of the various religions? In his book Interpreting the Sacred: Ways of Viewing Religion this Paden offers a method of viewing religion through interpretations that are full of frames from interpreters
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Illman, Ruth. "Researching vernacular Judaism: reflections on theory and method." Nordisk Judaistik/Scandinavian Jewish Studies 30, no. 1 (May 26, 2019): 91–108. http://dx.doi.org/10.30752/nj.77287.
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This article presents the ethnographically driven multi-method research perspective of vernacular religion and analyses its potential to contribute to the theoretical advancement of Jewish studies. The ongoing discussion on religion and change within the study of religions in general and Jewish studies in particular is outlined and structured around three ‘turns’ identified in the research on vernacular religiosity. To exemplify these theoretical and methodological considerations, a recently initiated research project focusing on vernacular Judaism in Finland is presented. This project seeks to examine central ideas of boundaries as they are negotiated and interpreted among Finnish Jewry, to compare the emerging patterns with Nordic counterparts and thus contribute to a more nuanced perception of Jewish identities in these contexts. The article concludes with a discussion on the advances of such an approach, pointing to the relative novelty of research into vernacular religion within Jewish studies and the exceptionality of the Finnish Jewish context.
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Bond, Susan, and Susan Campbell. "Helping Students Develop Global Understanding through Situated Learning: A Religion Course Example." Innovations in Teaching & Learning Conference Proceedings 7, no. 1 (July 20, 2015): 90. http://dx.doi.org/10.13021/g8gc7d.
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The first online course produced and taught in Mason's Department of Religious Studies, "The Human Religious Experience," applies the situated learning approach where students "co-construct knowledge" through a 'social process' (Jean Lave and Etienne Wenger, 1991) to meet the Mason Core "global understanding" requirement.The course covers the beliefs, practices, festivals, and history of the major world religious traditions: Judaism, Christianity, Islam, Hinduism, Buddhism, Daoism, and Confucianism. Several instructional strategies (e.g., online discussions, field trips) are used to allow students to experience other cultures and their religious practices.Student interaction is a large component of the course with discussion prompts carefully crafted around real-life situations to engage students in high-order thinking. Some of the discussions evolve around videos where guests representing different religions (selected by the faculty member) talk about religion and culture from their perspectives.Field trips to places of worship, interviewing congregants or religious leaders, and exchanging and discussing reports of these experiences are other examples of applications of situated learning.By the end of the course, students are able to articulate their own worldview (religious or otherwise) based on their own culture and backgrounds and their experiences in the course.
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O’Regan, Cyril. "Newman on Natural and Revealed Religion." American Catholic Philosophical Quarterly 94, no. 1 (2020): 159–86. http://dx.doi.org/10.5840/acpq20209412.
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This essay reflects on Newman’s famous analyses of natural and revealed religion and their relation in the tenth and final chapter of the Grammar of Assent. There are two lines of reflection, the first internalist, the second externalist. On the first front, the essay draws attention to how conscience plays a foundational role in Newman’s discussion of natural religion and how it helps to distinguish it from the “religion of civilization,” which Newman considers to be a rationalist substitute for the real religion. If natural religion is structurally grounded in conscience, it is historically illustrated in paganism and primitive religions to the extent to which these come to light in the modern age. Crucially, natural religion has significant content that is endorsed and recalibrated in revealed religion. It uncovers God as Judge and discloses humanity both to be under judgment and hoping for reconciliation through a mediator. The second and more externalist line of reflection draws attention to how Bishop Joseph Butler’s classic Analogy of Religion (1736) provides the basic frame for Newman’s reflection on natural and revealed religion and their relation.
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Wahyuni, Sri. "Kontroversi Perkawinan Beda Agama di Indonesia." Al-Risalah 11, no. 02 (December 1, 2018): 14. http://dx.doi.org/10.30631/al-risalah.v11i02.466.
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This article discusses the law problem of marriage between different religions in Indonesia, especially after the application of Bill number 1 year 1974 about marriage. In this discussion, the marriage between different religions is difficult to be done after the application of that Bill. Because of inadequate explanation about different‐religion marriage on the bill, there occurs problems on the interpretation and application. Referring to the Bill of Marriage Chapter 2, it is stated that it is not allowed to marry a person with different religion. However, based on Bill of Marriage number 66, the law expert stated that there is a vacant in that law, thus the rules of different‐religion marriage can be applied. In that way, the marriage between different religions can be done in the register office. On the reality, people of Indonesia still demand the application of marriage between different religions. That conclusion is gathered from the many marriages between different religions which relatively difficult to be done. For that reason, that problem needs to get solution
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Wahyuni, Sri. "Kontroversi Perkawinan Beda Agama di Indonesia." Al-Risalah: Forum Kajian Hukum dan Sosial Kemasyarakatan 11, no. 02 (December 1, 2018): 14–34. http://dx.doi.org/10.30631/alrisalah.v11i02.466.
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This article discusses law problem of marriage between different religions in Indonesia, especially after the application of Bill number 1 year 1974 about marriage. In this discussion, the marriage between different religions is difficult to be done after the application of that Bill. Because of inadequate explanation about different‐religion marriage on the bill, there occurs problems on the interpretation and application. Referring to the Bill of Marriage Chapter 2, it is stated that it is not allowed to marry a person with different religion. However, based on Bill of Marriage number 66, the law expert stated that there is a vacant in that law, thus the rules of different‐religion marriage can be applied. In that way, the marriage between different religions can be done in the register office. On the reality, people of Indonesia still demand the application of marriage between different religions. That conclusion is gathered from the many marriages between different religions which relatively difficult to be done. For that reason, that problem needs to get solution.
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Niemandt, Cornelius J., and Jaco Beyers. "Science of Religion and Missiology at the Faculty of Theology, University of Pretoria: Historical overview, theological discourses and future possibilities." Verbum et Ecclesia 38, no. 4 (December 20, 2017): 157. http://dx.doi.org/10.4102/ve.v38i4.1663.
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The history and contributions of the Department Science of Religion and Missiology at the UP have been described with a particular focus on a discussion of the understanding of both disciplines. In the case of Science of Religion, the research covers theological discourses in the discipline, attending to issues such as secularisation as well as Theology of Religions. It is argued that, in future, Science of Religion will continue to contribute to three areas of concern, namely studying religions, secularisation and theology of religion and religions. The section concludes with a brief overview of future contributions by the Department. Missiology is defined in terms of current insights in the discipline against the background of the decline in mission studies at many universities. The research argues for Missiology to be an intrinsic part of Theology. The following discourses in Missiology are noted, namely flourishing life, ecological justice, the role of the Holy Spirit in the missio Dei, missional church, contextualisation and indigenisation, and mission from the margins. Past and future contributions from the Department are described. This includes an argument for the change of the name of the Department to the Department of Religion Studies. In terms of future developments, research into flourishing life as well as deep incarnation are noted as exciting new possibilities.
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Rüpke, Jörg. "A Methodology for the Historiography of Ancient Religion." REVISTA DE HISTORIOGRAFÍA (RevHisto), no. 36 (December 13, 2021): 13–32. http://dx.doi.org/10.20318/revhisto.2021.6547.
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Starting from a discussion about the usefulness of a historical approach to ancient religion, I propose basing the historiography of ancient religion on a set of three concepts, replacing three others that have been widely used. First, I contend that we need to shift our focus from questions of identity to questions of agency, not least in the face of earlier traditions of historiography of regions outside the imperial capitals. The application of an agentic perspective entails a further unavoidable consequence. The concept of “religions” must be replaced by that of “lived religion”, even for the past, once again shifting the focus to the local and the entire range of social agents and their cultural production. This agentic and material focus is further supplemented by a spatial one. Thus, I propose moving away from the widespread focus on civic religion in cities to embrace the perspective of urban religion. Lastly, I briefly touch upon the problem of the selection of forms of contemporary historiography of religion.
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Martín, Eloísa. "From Popular Religion to Practices of Sacralization: Approaches for a Conceptual Discussion." Social Compass 56, no. 2 (May 27, 2009): 273–85. http://dx.doi.org/10.1177/0037768609103362.
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The concept of “popular religion” is among the most frequent to arise in debates on religion in social science. Nevertheless, there is often disagreement on the scope of this concept and its definition, which are the result of an implicit and indiscriminate notion of religion. The author identifies three main groups of works that describe and apply different definitions of popular religion. The first, clearly identified with a Catholic matrix, considers popular religion as the religion of the “people”. The second focuses on the “functions” that popular religion fulfils among the poorest sectors of the population, as a way of dealing with deprivation. The third group suggests the existence of a “different logic” to analyse religious events. Basing herself on the main literature produced in Latin America on the subject, the author proposes a way round the problems raised by coining and discussing the concept of “practices of sacralization”.
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Niemi, Pia-Maria, Arto Kallioniemi, and Ratna Ghosh. "Religion as a Human Right and a Security Threat—Investigating Young Adults’ Experiences of Religion in Finland." Religions 10, no. 1 (January 16, 2019): 55. http://dx.doi.org/10.3390/rel10010055.
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The emergence of religiously motivated terrorist attacks and the increasing xenophobia expressed in Europe concern religions in many ways. Questions related to religion also lie at the core of educational aims and practices used to create national cohesion and understanding about different types of values and worldviews. However, despite the topicality of the issue, we have little knowledge about the ways in which young adults experience religions in a secular state. In order to contribute to the discussion regarding the relationships between religion, nationality, security, and education, this study focuses on investigating how politically active young adults experience the role of religions in Finnish society. The qualitative data of this study were collected from young adults (18–30-year-olds) through an online questionnaire distributed through political youth organisations. The content analysis of the responses (altogether 250 respondents) identified five main orientations towards religions. The findings highlight the importance of providing young people with education about different faiths and worldviews for reducing prejudices, especially those related to Islam. The findings also highlight the need to address in education and society the possible but not as self-evident relationship between violence and religion, and to do this more explicitly than is currently done.
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Thohir, Mudjahirin. "Mendialogkan Kehidupan Keagamaan." Nusa: Jurnal Ilmu Bahasa dan Sastra 13, no. 3 (August 28, 2018): 460. http://dx.doi.org/10.14710/nusa.13.3.460-470.
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In the social life, the religion have two faces: conflict and peace. Conflict arises in many reasons, one of them is ethnocentric views. Peace condition comes because all of religion advocates to living in harmony. The two phenomena were studied in the discussion of the religious leaders in the Organization of the Religious Harmony Forum (FKUB) Central Java. Result of the workshop are: (1) to avoid conflict, do not take ethnocentric views; (2). The truth of religion is absolute in relative term; (3) the religious community must have a principle that the different is beautiful; (4) the last but not lease, needed to form interfaith community in some areas with different religions.
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Limberis, Vasiliki. "“Religion” as the Cipher for Identity: The Cases of Emperor Julian, Libanius, and Gregory Nazianzus." Harvard Theological Review 93, no. 4 (October 2000): 373–400. http://dx.doi.org/10.1017/s0017816000016394.
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In this paper I shall explore how religion functioned as a signifier of identity for Emperor Julian, his friend and teacher, Libanius, and his jealous enemy, Gregory Nazianzus, during the bewildering period of Julian's short reign and sudden death. However, before discussing each man's case, it will be useful to clarify the conceptual boundaries of the discussion. Because the term “religion,” as used in the academic world, is problematic for analyzing fourth-century culture, it is first necessary to isolate the concept of religion from the process of universalization. Drawing on the analyses of several post-colonialist theorists, I shall show why the term requires this disengagement, and why its meaning is best understood in light of the complications of specific historical circumstances. Once this issue has been broached, I shall introduce a theoretical basis for viewing “culture” as a commodity that was used by Christianity and pagan religions from 314–365, when, for the most part, both sides enjoyed a rest from institutional persecution. shall also discuss how the concepts of religion and learning were brokered as cultural commodities by these same social groups. Having established this theoretical framework as the basis of my analysis, I shall turn to the investigation of what religion is for Julian, Libanius, and Gregory Nazianzus, how it fits into their own self-image, and what role each envisions for religion as corporate identity for civilized people of the oikoumene.
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Saggau, Emil B. H. "Bektashi-traditionen – en folkelig sufisme?" Tidsskrift for Islamforskning 7, no. 2 (February 5, 2017): 81. http://dx.doi.org/10.7146/tifo.v7i2.25319.
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One of the central linages in Turkish Sufism was the Ottoman promoted Bektashi Order, closely connected to the Janissary corps. Nowadays the tradition is often labeled as a ‘popular Sufism’, without any discussion of what that concept means and the contradictions between folk religion and Sufism in general. This article concerns the question of what constitutes popular Sufism and how it is expressed within the Bektashi tradition. The first part analyzes the trends and religio-sociological components of Sufism and folk culture in the early Bektashi hagiographic text, Velayetname, and in the younger Bektashi textbook, Makalat. The second part consists of a discussion of what Sufi components the modern Albanian Bektashi Order has preserved and to what extent this Order still is a Sufi order and not just an Islamic folk religion
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Vecoli, Fabrizio. "L’Évolution religieuse humaine." Hors-thème 20, no. 1-2 (October 16, 2013): 489–509. http://dx.doi.org/10.7202/1018869ar.
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Cet article présente et discute l’ouvrage de Robert N. Bellah Religion in Human Evolution. Le but de cette contribution est de remettre dans le contexte de l’ensemble de son oeuvre l’essai du sociologue américain Bellah, et plus spécifiquement d’en relever les enjeux majeurs dans le cadre des sciences des religions. L’analyse se concentre sur les chapitres les plus denses du point de vue de la théorie générale, délaissant quelque peu ceux où l’auteur présente les différents systèmes religieux abordés. La discussion critique se concentre sur un certain nombre de problèmes soulevés par l’ouvrage : le rapport entre la religion et l’histoire, la question de l’évolutionnisme dans les sciences des religions, l’utilisation de la catégorie d’époque axiale.
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Bosch, David J. "The Church in Dialogue: From Self-Delusion to Vulnerability." Missiology: An International Review 16, no. 2 (April 1988): 131–47. http://dx.doi.org/10.1177/009182968801600201.
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A survey of Christian attitudes to other religions since the 1893 Chicago World's Parliament of Religions is followed by a discussion of factors that have forced (Western) Christians to reevaluate their traditional stance in this regard. Different approaches (such as those of Farquhar, Rahner, and, more recently, Knitter) are briefly surveyed. The author suggests that most “solutions” to this problem may be too neat and opts for the “paradox of asserting both ultimate commitment to one's own religion and total openness to another's religion.” We cannot limit God to our understanding and experience of God. With this partial understanding and experience, we enter into dialogue with others, “but we do so with conviction and commitment.”
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Martin, Craig. "Delimiting Religion." Method & Theory in the Study of Religion 21, no. 2 (2009): 157–76. http://dx.doi.org/10.1163/157006809x431015.
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AbstractThe problem of the definition of religion sparks perennial discussion; unfortunately much of the debate over the use of the word produces more confusion than understanding—some scholars suggest that religion cannot be defined and others suggest that all definitions are inadequate to religion. Through a consideration of the nature of language and Gary Lease's claim that "there is no religion," this essay attempts to clear away some of the incoherencies and to set out what we can and cannot say about the delimitation of the category "religion."
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Andreassen, Bengt Ove. "Perspektiver på hva en førskolelærer trenger å kunne om religion: Rammeplananalyse og preskriptive innspill." Tidsskrift for Nordisk barnehageforskning 4, no. 1 (June 30, 2011): 17–31. http://dx.doi.org/10.7577/nbf.295.
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Title: Perspectives on what a preschool teacher need to know about religion: Curriculum analysis and prescriptive suggestions.Abstract: What does a pre-school teacher need to know about religion? This question is discussed in two separate parts of the article. The first part is a curriculum analysis of the framework surrounding Early Childhood Education and the three year undergraduate program for pre-school teachers in Norway. The analysis leads to a critical discussion on the bias towards Christian values in this framework. The second part of the article is prescriptive, answering the article’s research question. The outline of what a pre-school teacher’s competence on religion should consist of draws on the analysis and critical discussion in the first part. Here, arguments for including perspectives drawn from secular academic Religious studies in the three-year undergraduate program for pre-school teachers are presented. The main argument is that perspectives from Religious studies will ensure equal treatment of all religions and life views, and thus ensure the teaching to be in accordance with international conventions regarding human rights, which Norway are committed to.
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Lehrich, Christopher I. "The Unanswered Question: Music and Theory of Religion." Method & Theory in the Study of Religion 26, no. 1 (February 5, 2014): 22–43. http://dx.doi.org/10.1163/15700682-12341266.
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Abstract Several of the great “founding fathers” of theory of religion discerned a deep connection between religion and music, particularly Western “classical” music. Our relatively recent acceptance that “religion” as universal category was an early modern European invention should prompt suspicion that this connection is historically specific. Yet while scholars in many disciplines have recognized the importance of music in Western imagination, modern scholars of religion have largely ignored it. This article surveys three important discussions of music and religion, in Rudolf Otto, Johan Huizinga, and Max Weber, to provide groundwork for rethinking an important, unanswered question. In conclusion, some preliminary remarks are made about reconstituting this question in contemporary theory, using a brief discussion of Igor Stravinsky’s Rite of Spring to suggest the potential value of treating Western music as a discourse of imagining religion.
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Tan, Meng Yoe. "Authenticity in Online Religion." International Journal of Actor-Network Theory and Technological Innovation 8, no. 1 (January 2016): 44–54. http://dx.doi.org/10.4018/ijantti.2016010104.
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In this article, the subject of online religion and how it can be researched is discussed. The dynamics of religious experience, authority, communication and more is subject of much discussion both in academia and religious discourses primarily because of the seemingly immaterial realm that is cyberspace. This article examines unique aspects of the nature of online religion and pays particular attention to the fluidity of online/offline relations and the subject of “authenticity” in the realm of online religion. Following from that is the discussion of how actor-network theory (ANT), first developed by Bruno Latour, can be deployed as a useful methodological approach to researching online religion, and to navigate potentially deterministic and oppositional discourses of online/offline relations.
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Tite, Philip. "Religion Snapshots." Bulletin for the Study of Religion 43, no. 1 (February 14, 2014): 37–39. http://dx.doi.org/10.1558/bsor.v43i1.37.
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Religion Snapshots is a new feature with the Bulletin for the Study of Religion blog, where a number of contributors are asked to briefly comment on popular news items or pressing theoretical issues in the field, especially those topics relating to definitions, classification and method and theory in the study of religion more generally. Below is one such roundtable discussion, focusing on the problematic notion of “data” in the study of religion. The editors of the Bulletin encourage readers to follow Religion Snapshots on our blog (and, of course, we welcome responses to the topics discussed by other scholars).
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Gunawan, Leo Agung Srie, and Nathanio Chris Maranatha Bangun. "DISKURSUS AGAMA DALAM RUANG PUBLIK MENURUT JÃœRGEN HABERMAS." LOGOS 16, no. 2 (December 14, 2020): 1–25. http://dx.doi.org/10.54367/logos.v16i2.1028.
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Today, the role of religions still exists in the public sphere. Habermas sees that religious citizens tend to give their aspirations in the public sphere in a destructive way. As a result, A religion is considered the cause of crime. Actually, It has a various positive benefits to be brought into the public sphere. Therefore, they can convey aspirations in a more appropriate way, namely through a religious discourse. The religious discourse is an act of discourse, that is a discussion with arguments to reach a rational consensus of the best arguments, in the realm of religion. It involves the religious, the secular, and the citizens. It also faces several challenges such as religious fundamentalism, religious privatization, and political religiofication, but it is very relevant to Indonesia, which has many religions and belief streams. Particularly, it is important to see how the relationship between religion and state in Indonesia in order to should be realized.
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Belzen, Jacob. "Beyond Freud in Psychoanalytic Psychology of Religion? On the Discussion of Religion as Projection." Journal of Religion in Europe 3, no. 1 (2010): 1–33. http://dx.doi.org/10.1163/187489210x12597396698708.
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AbstractIn 1907, Sigmund Freud initiated the psychoanalytic psychology of religion, until the present day the most important contributor to the psychology of religion literature in general, and the branch of psychological critique of religion best known outside of psychology circles (having drawn attention from a multitude of philosophers, theologians and scholars on religion). One often reads that of the remarks made by Freud about religion would be, that it is a 'projection.' While not being original (the claim had been earlier articulated many times, from Greek philosophy until Feuerbach), it has been regarded as Freud's major contribution to the (psychological) critique of religion, especially in vulgarized psychoanalytic parlance. This paper reviews what has been stated about religion as projection by psychoanalysts and other scholars. Also correcting some common misreadings of Freud, the paper is especially inquiring whether and in which sense progress has been booked in the psychology of religion, touching briefly on some contemporary contributions to the field from neurobiology, cognitive science and evolutionary psychology.
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Marcotte, Roxanne D. "Religion and Freedom: Typology of an Iranian Discussion." Australian Religion Studies Review 18, no. 1 (May 2005): 49–67. http://dx.doi.org/10.1558/arsr.2005.18.1.49.
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Long-Bas, Natana J. De, and Tarek Mitri. "Religion, Law and Society: A Christian-Muslim Discussion." Journal of Law and Religion 15, no. 1/2 (2000): 463. http://dx.doi.org/10.2307/1051548.
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Koenig, Harold G. "Case Discussion—Religion and Coping with Natural Disaster." Southern Medical Journal 100, no. 9 (September 2007): 954. http://dx.doi.org/10.1097/smj.0b013e3181454904.
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Rosmarin, David H., Brent P. Forester, and Thröstur Björgvinsson. "Spirituality and Religion: Initiating a Discussion With Patients." Psychiatric Services 67, no. 3 (March 2016): 359. http://dx.doi.org/10.1176/appi.ps.670301.
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Moore, James F. "Interfaith Dialogue and the Science‐and‐Religion Discussion." Zygon® 37, no. 1 (March 2002): 37–43. http://dx.doi.org/10.1111/1467-9744.00409.
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Estanislau Gasda, Élio. "SECULARITY OF THE STATE AND POLITICAL STRATEGIES OF RELIGION." RELIGION AND POLITICS IN LATIN AMERICA 9, no. 1 (June 1, 2014): 67–82. http://dx.doi.org/10.54561/prj0901067g.
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The starting point of this article is the complexity of the current political panorama of religion. In Latin America, religion is present in manifestations of political agents as well as politics are present in religious expressions. Before a diversity of existent models, this article analyzes the Brazilian situation. Religiosity is an indelible characteristic of the Brazilian people. The historic heritage of Catholicism and the growth of Pentecostal Evangelical Churches reveal the laicism of State as an incomplete and fragile process. Civil society presupposes an existence of citizens who are, also, religious. These assumptions raise two fundamental questions: considering that religions are expressions of pluralism of national identities that shape citizenship, how can one give meaning for the presence of religion in politics? How can a religion find its adequate spot in politics without damaging the laicism of State and without secularizing/politicalizing itself? This article contributes to this discussion
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Chen, Mingli. "Redefinition and Interpretation of “Religiosity” Based on the Reflection of Buddha Nature." Religions 15, no. 3 (March 18, 2024): 362. http://dx.doi.org/10.3390/rel15030362.
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Nowadays, scholars expect to measure religiosity in different ways, but these measurements run counter to the purpose for which “religiosity” was originally coined, which was to be highlighted and differentiated from “religion” under the “the crisis of modernity of religion”; so, this important concept should be redefined. However, the redefinition and analysis of religiosity needs to include the contribution of religious studies, thus correcting the bias of sociology of religion towards sociology, as well as the reflection on pluralism of religions. Among them, thinking about Buddha nature can provide a valuable reference for the redefining of “religiosity”. First of all, the discussion of Buddha nature can provide a philosophical and value-level supplement to the understanding of “religiosity”, making the originally flattened empirical interpretation three-dimensional; secondly, the reflection on Buddha nature influenced by Chinese culture can provide oriental wisdom for the definition of religiosity. For example, Chineseized Buddhist thought incorporates the traditional Chinese understanding of human nature. On the basis of the discussion of Buddha nature, it can be seen that “religiosity” has different emphases in different religions, but there are still areas of consistency under these different understandings and expressions. Thus, the redefinition of “religiosity” should both reflect these consistencies and address the reasons for the inconsistencies through a hierarchical division. Since the redefinition of “religiosity” is not only conducive to inter-religious dialogue, but also relates to the answer to a series of important questions, such as the prediction of the future of religions, its meaning needs to be updated in accordance with the changes in the times.
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Bachmann, Judith. "African Witchcraft and Religion among the Yoruba: Translation as Demarcation Practice within a Global Religious History." Method & Theory in the Study of Religion 33, no. 3-4 (September 23, 2021): 381–409. http://dx.doi.org/10.1163/15700682-12341522.
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Abstract For years, self-identified witches have demanded the public acknowledgement of witchcraft as “religion” in Nigeria. These political debates are reflected in a long-ongoing scholarly discussion about whether “witchcraft” in Africa should be regarded as religion or not. At its core, this discussion concerns the quest for African meanings. I argue that we should focus on the translingual practice as the reason for today’s perception of “African” and “European” differences as incommensurable. Tracing back today’s understanding of witchcraft among the Yoruba (àjé), the Alatinga anti-witchcraft movement of the early 1950s becomes the nodal point of Yoruba witchcraft history. Discussing the Alatinga as translingual practice, I understand Yoruba witchcraft concepts as products of a global religious history. Only in the aftermath of the Alatinga, a hybrid movement, did the need arise to demarcate “African” and “European” meanings. Thus, Yoruba translingual practice has also affected European understandings of religion and witchcraft today.
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Isanović Hadžiomerović, Amina. "Teorijska polazišta i metodološki pristupi izučavanju religije u okviru univerzitetskog kurikuluma / Theoretical assumptions for and methodological approaches to studying religion within the university curriculum." Context: Journal of Interdisciplinary Studies 1, no. 2 (March 22, 2022): 75–96. http://dx.doi.org/10.55425/23036966.2014.1.2.75.
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The paper deals with theoretical and methodological aspects of examining the position of religion within the university context. The first section offers an overview of assumptions within three recent pieces of research on this topic. In its second section, the paper examines the possibility of applying the curriculum theory to investigating the position of religion within the higher education context of public universities in Bosnia and Herzegovina. The results show that, in the analysed programmes, there is still no separate subject that would, as an introductory course, familiarise students with doctrinal and ritual fundamentals of religions, as well as with the main events of their historical existence. At the same time, there are a certain number of courses that include religion into a wider discourse of a given study, treating it as a philosophical, sociological, historical or cultural phenomenon. The paper also identifies courses that, within a wider theoretical discussion, include the issue of religion, whether as a substantive or an accidental element.
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Boer, Theodoor A. "Why Using Religious Arguments in the Euthanasia Discussion is Problematic." Revista Latinoamericana de Bioética 21, no. 1 (July 23, 2021): 127–36. http://dx.doi.org/10.18359/rlbi.5450.
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In discussions about assisted dying (euthanasia, assisted suicide), those who argue ‘against’ legalisation often reason from a religious angle, whereas those ‘in favour’ adopt a secular stance. The Dutch experience is more nuanced: here, euthanasia advocacy largely originated from protestant religious believers. In this contribution, I criticise the use of religious arguments favouring any specific position. Religion may provide a heuristic context to explore norms relevant in the discussion, and religion may help us formulate our personal stance. But when it comes to societal debates (often focusing on whether or not to legalise euthanasia), we should concentrate on legal, societal, empirical, and ethical arguments that are understandable to all.
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Pati, Rofinus, and Samsul Ma'arif. "Revealing the Mystery of Death in Adat: A Factual Study of Sudden Death in Kedang." Al-Albab 5, no. 1 (June 1, 2016): 141. http://dx.doi.org/10.24260/alalbab.v5i1.374.
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This paper discusses the persisting Kedangese “indigenous religion” of Lembata. It begins with the discussion of a case of sudden death through which responses of the Kedangese are analyzed. Responses of Kedangese to the case of sudden death consist of ritual, consultation with ancestors, and animal sacrifice. The three kinds of responses show the characteristics of Kedangese worldview. Their worldview characterizes “inter-subjective” cosmology, an understanding that “subject” is not limited to human beings, but extends to non-human beings. Relations between the two are then “inter-subjective”, as opposed to “subject-object” relations. This paper finally argues that “inter-subjective” cosmology characterizes Kedangese indigenous religion, different from world religions.
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Kuester, Volker. "Who, with whom, about what? Exploring the Landscape of Inter-Religious Dialogue." Exchange 33, no. 1 (2004): 73–92. http://dx.doi.org/10.1163/1572543041172666.
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AbstractIn this article the author presents a new way of approaching people adhering to other religions. After a discussion of the meetings and relationships between Christianity, Judaism and Islam, and those between Christianity and Hinduism, Buddhism or African religion he tries to create a new space between inclusivism and exclusivism. He calls this space the 'third space'. It is an 'in-between', a meeting place for the dialogue of life, a place of wisdom for the dialogue of the mind, and a place of spiritual experiences for the dialogue of the heart. Theologically speaking it is a space of transcendence that for each religion is filled in a distinct way.
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Cox, John. "Shakespeare and Religion." Religions 9, no. 11 (November 5, 2018): 343. http://dx.doi.org/10.3390/rel9110343.
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Shakespeare’s personal religious affiliation is impossible to determine. Nearly all the books published about him in the last ten years eschew an earlier attempt to identify him as Catholic and focus, instead, on the plays, not the playwright. Some attention has been paid to Judaism and Islam, but Christianity is the overwhelming favorite. Nearly all of these books include a discussion of Measure for Measure, the only play Shakespeare wrote with a biblical title and a central concern with Christian ethics. Though there is some inevitable overlap, each writer approaches religion in the plays differently.