Relevant bibliographies by topics / Religious life

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religious life'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Religious life"

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Bacevičiūtė, Danutė. "SEKULIARI KASDIENYBĖ IR RELIGINĖ PRASMĖ: ETIŠKUMO IR RELIGIŠKUMO SANTYKIS." Religija ir kultūra 10 (January 1, 2012): 7–21. http://dx.doi.org/10.15388/relig.2012.0.2742.

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Straipsnyje svarstoma religinės prasmės galimybė sekuliarios kasdienybės sąlygomis. Remiantis Charles’o Tayloro sekuliarizacijos proceso tyrimais, siekiama ne likti prie sociologijoje įsitvirtinusios tezės apie religijos vaidmens menkėjimą šiuolaikinės visuomenės gyvenime, bet mėginti iš naujo apmąstyti, kas yra religiškumas šiandien. Pastebima, kad kasdienėje sekuliarioje sąmonėje įsitvirtinęs „Apšvietos mitas“ apsunkina prieigą prie religijos tradicine prasme, tačiau suteikia galimybę įsižiūrėti į pačią kasdienybę. Remiantis Jacques’o Derrida „religijos be religijos“ apibrėžtimi aptariamas tiek šiuolaikinio religinio diskurso pobūdis, tiek Derrida bandymas kasdieniuose atsakomybės, pasirinkimo, sprendimo aktuose įžvelgti etiškumo ir religiškumo įtampą, leidžiančią kalbėti apie religinio santykio struktūrą mūsų kasdienėse patirtyse.Pagrindiniai žodžiai: sekuliarumo samprata, kasdienybė, religija be religijos, etiškumo ir religiškumo įtampa, Charles’as Tayloras, Derrida. SECULAR EVERYDAY LIFE AND RELIGIOUS SENSE: RELATIONSHIP BETWEEN THE ETHICAL AND RELIGIOUS SPHERESDanutė Bacevičiūtė SummaryThe article deals with the problem of religious sense in the secular everyday life. With reference to Charles Taylor’s analysis of secularization, the author tries to distance herself from the prevailing sociological thesis about the decline of religion in the life of contemporary society and rethink what religion means today? One can notice that “the myth of the Enlightenment” is deeply entrenched in our secular everyday consciousness, so the approach to the religious in the traditional sense is quite aggravated. Nevertheless, such a situation provides a possibility to contemplate the everyday life itself. Derrida’s notion of “religion without religion” allows us to reflect the character of a contemporary religious discourse as well as to envisage the tension between ethical and religious spheres in the daily acts of decision-making, choice, and responsibility. Not traditional religious forms but the structure of religious relationship enables us to talk about religious sense in the secular everyday life.Keywords: notion of secularity, everyday life, religion without religion, tension between ethical and religious spheres, Charles Taylor, Derrida.
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Luong, Pham Van. "World Religions in the Religious Life of Vietnamese People." South Asian Research Journal of Humanities and Social Sciences 2, no. 4 (July 21, 2020): 306–10. http://dx.doi.org/10.36346/sarjhss.2020.v02i04.013.

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Farkhani, Farkhani, Elviandri Elviandri, Khudzaifah Dimyati, Absori Absori, and Muh Zuhri. "Converging Islamic and religious norms in Indonesia’s state life plurality." Indonesian Journal of Islam and Muslim Societies 12, no. 2 (December 17, 2022): 421–46. http://dx.doi.org/10.18326/ijims.v12i2.421-446.

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Indonesia is characterized by a plurality of values that inspire the formation of the state and its constitution. The democratization after the reformation made some religious communities desire to express their teachings openly. For instance, they desired to implement religious norms, resulting in laws and regional regulations with religious nuances. This study aimed to examine the convergence of Islamic norms and norms of other religions into positive law. It also intended to examine the prospects for converging these norms amid religious plurality. Using a historical and normative approach model, the practice of converging Islamic norms and norms of other religions was found from the formation to the promulgation of Law No. 1 of 1974 concerning Marriage. However, this law often receives judicial reviews, especially concerning interfaith marriages. The latest product of legislation relating to the application of religious norms into positive law is Aceh Qanun No. 6 of 2014 concerning Jinayat. The Qanun is interesting in the study of the convergence of norms of Islam and other religions in Indonesia. Although the formation and promulgation involved only followers of Islam, the Qanun accommodated the teachings of other religions. Therefore, non-Muslims prefer submitting to the Qanun rather than voting for the Criminal Code. These two examples show the prospect of converging open religious norms in various legislations.
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Kolodnyi, Anatolii M. "State and Problems of Religious Life in Ukraine." Ukrainian Religious Studies, no. 48 (September 30, 2008): 5–11. http://dx.doi.org/10.32420/2008.48.1972.

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The only indicators of religious life that are currently fixed by state authorities are existing religious organizations. The official statistics of the religious network, submitted by the State Committee on Nationalities and Religions in early 2008, recorded the presence of 33841 religious organizations in Ukraine in more than one hundred different religious movements, churches and communities (778 more than at the beginning of 2007). This figure includes 32,493 religious communities, 421 monasteries (6,598 inhabitants), 192 religious schools with 18,375 students, 333 missions, and 74 fraternities. The confessions print 383 newspapers and magazines. Considering that the law does not define the obligation to register religious organizations and some of them use it without deliberately going for registration, and that some are officially due to some motives of non-fixed religious movements, and therefore their organizations, then official statistics of the public authority are clearly incomplete. However, even the existing evidence of a kind of religious renaissance in the country. For comparison, in the communist years in Ukraine there were officially recognized only 9 religious movements, which had about 4,5 thousand religious organizations. There were 14 monasteries, one Orthodox seminary in Odessa, and the Orthodox Herald magazine.
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Utang, Herman Yoseph. "MELACAK KONSEP AUTO IMUNISASI AGAMA MENURUT JAQUES DERIDA (Suatu Upaya Menjawab Tantangan Hidup Religius di Era Kontemporer)." Selidik (Jurnal Seputar Penelitian Pendidikan Keagamaan) 4, no. 2 (December 17, 2023): 80–86. http://dx.doi.org/10.61717/sl.v4i2.78.

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Human life is always faced with challenges to change and develop, including religious life in the contemporary era. There is the problem of religious truths being understood narrowly and giving rise to radicalism. Tracing the concept of religious auto-immunization according to Jaques Derida is an attempt to understand the challenges of religious life in the contemporary era. There is an effort to give new meaning to religious life in religions in order to change the perspective and way of religious life in a new context.
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Murashkin, Mykhailo. "God in the religious life of the person." Ukrainian Religious Studies, no. 83 (September 1, 2017): 26–29. http://dx.doi.org/10.32420/2017.83.765.

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The article by M.Murushkin "God in the religious life of the person" shows that in relation to the question of the existence of God all religions are ultimately at the positions of anthropologizing. At the same time, through the state of God, a believer acquires himself. Therefore, any religious system appears not as a picture of the world, but as a picture of a person.
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Faesol, Achmad. "RECONSTRUCTING TOLERANCE IN EVERYDAY LIFE FOR YOUNG MUSLIMS TOWARDS INTERRELIGIOUS HARMONY." Al'Adalah 25, no. 2 (December 30, 2022): 269–80. http://dx.doi.org/10.35719/aladalah.v25i2.313.

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The level of tolerance towards non-Muslims among young Muslims today is concerning. It is because their views on religious differences have the potential to cause religious conflict. One of the studies shows that the campus as an educational institution has yet to construct conditions of religious tolerance intensively. This article examines the social construction of views on religious tolerance among educated Muslim youths using social construction analysis by Peter L. Berger and Thomas Luckman. The study results show that their intolerant views of non-Muslims are influenced by their social media, films, schoolteachers, community, and relationships. Most are worried and afraid that their faith (aqidah) will be interfered with or accused if they visit houses of worship of other religions. Some think that the visit is forbidden (haram). After the dialectical process of subjective, symbolic, and objective reality through FGDs, discussions with adherents of other religions, visits to churches, and others, they have a new understanding of religious moderation. Thus, the reconstruction effort strengthens inter-religious harmony in everyday life.
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Wijayanti, Tri Yuliana. "The Concept Of Inter-religious Life In The Medina Charter And Nostra Aetate." Majalah Ilmu Pengetahuan dan Pemikiran Keagamaan Tajdid 25, no. 1 (June 29, 2022): 69–83. http://dx.doi.org/10.15548/tajdid.v25i1.4144.

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The diversity of society gives rise to the diversity of beliefs and religions held by the community. However, unfortunately the progress of people's lives is not followed by the progress of inter-religious relations which cannot be separated from the protracted conflict. Followers of a religion often doubt the purpose of realizing inter-religious harmony initiated by a religion, even though there are two major world religions that both have religious documents that contain the concept of inter-religious life, namely Nostra Aetate (Catholic) and Medina Charter (Islam).This study was structured to answer academic problems, including (1) knowing the concept of inter-religious life in the Medina Charter, (2) knowing the concept of inter-religious life in Nostra Aetate, and (3) comparing the concept of inter-religious life in the two documents. This research, which is classified as comparative religious research and uses a deductive analysis knife. Based on the results of the analysis, it was found that the concept of inter-religious life in the Medina Charter is understood that every individual has the right to freedom of religion and emphasis on inter-religious unity. The concept of inter-religious life in Nostra Aetate contains several points of meaning. As for after the two documents were compared, it was found that the difference lies in the content of the text and the views of other people. The parallel side lies in the goal of the concept of inter-religious life. Further research in historical and linguistic studies will be able to further complement this study.
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Pandaiya, Delvia, Marthinus Ngabalin, and Lindra Yolanda Camerling. "PENGARUH BUDAYA “SATU TUNGKU TIGA BATU” TERHADAP TOLERANSI BERAGAMA MASYARAKAT WERBA FAKFAK PAPUA." Jurnal Misioner 1, no. 1 (March 13, 2021): 18–40. http://dx.doi.org/10.51770/jm.v1i1.5.

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People in Werba village, Fakfak Regency, and Papua live in a plurality of religions with a high religious tolerance. Within a family, there can be three different religions: Protestant Christianity, Islam and Catholicism. Interfaith marriage is accepted and practised as a matter, of course. In the construction of a house of worship, there are committee members from other religions. This lifestyle seems to be influenced by the local culture. This study aims to describe the influence of culture in a pluralist lifestyle with high religious tolerance. The method used is descriptive-qualitative. The data collection technique was interviews with informants from traditional and religious leaders in Werba village, Fakfak District, Papua. The results showed that the basic pluralist life and religious tolerance in Werba village were influenced by the local community's powerful kinship system. The main philosophy is one stove of three stones which means one family of three religions. Kinship, kinship, brotherhood is the primary basis of social life, including religious life.
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Bulbulia, Joseph, Joseph Bulbulia, and Edward Slingerland. "Religious Studies as a Life Science." Numen 59, no. 5-6 (2012): 564–613. http://dx.doi.org/10.1163/15685276-12341240.

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AbstractReligious studies assumes that religions are naturally occurring phenomena, yet what has scholarship uncovered about this fascinating dimension of the human condition? The manifold reports that classical scholars of religion have gathered extend knowledge, but such knowledge differs from that of scientific scholarship. Classical religious studies scholarship is expansive, but it is not cumulative and progressive. Bucking the expansionist trend, however, there are a small but growing number of researchers who approach religion using the methods and models of the life sciences. We use the biologist’s distinction between “proximate” and “ultimate” explanations to review a sample of such research. While initial results in the biology of religion are promising, current limitations suggest the need for greater collaboration with classically trained scholars of religion. It might appear that scientists of religion and scholars of religion are strange bedfellows; however, progress in the scholarly study of religions rests on the extent to which members of each camp find a common intellectual fate.
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Dissertations / Theses on the topic "Religious life"

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Cahill, Helen E. "Sacramentality and religious life." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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Alpass, Peter John. "The religious life of Nabataea." Thesis, Durham University, 2011. http://etheses.dur.ac.uk/3293/.

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‘The Religious Life of Nabataea’ examines the evidence for the religious practices and beliefs of the inhabitants of the Nabataean kingdom. It analyses material produced in the large area of the north-western Arabian Peninsula that was under the rule of the Nabataean king until the annexation of his kingdom by Rome in AD 106. Because of the scarcity of literary sources describing Nabataea, this study is largely dependent on inscriptions, with architectural and archaeological remains helping to put these better into their context. It is argued that a number of methodological problems with earlier studies have produced an inaccurate picture of a ‘Nabataean religion’ that cannot be easily reconciled with this material. The focus has been on recovering the identities and characteristics of individual gods and the relationships between them. Inconsistencies and diversities in the evidence have often been minimised in order to produce a coherent model or system of beliefs that ‘the Nabataeans’ followed. Underpinning this has been the scholarly perception of Nabataea as a culturally monolithic bloc that was inhabited by a people following the same way of life. This study takes a different approach, analysing the material first and foremost in its local context. Each chapter therefore focuses on a different centre or region of Nabataea, before the conclusion compares these to consider the kingdom as a whole. It is concluded that there is very little sign of a coherent pattern of religious practice covering Nabataea. On the contrary, it is the variety of practices that emerges most strongly. Although this area was all under the control of the Nabataean king, its religious life was dominated by a diversity of much more local traditions.
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Sidiropoulou, Chryssi. "Wittgenstein, the self and religious life." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683124.

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Knight, Mark. "Religious life in Coventry, 1485-1558." Thesis, University of Warwick, 1986. http://wrap.warwick.ac.uk/106670/.

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This thesis is a study of religious life in Coventry between 1485 and 1558. Studies of this kind are necessary if we are to extend our knowledge of what was happening at the local level during the religious upheavals of the Reformation. Only when we know enough about how people in different areas reacted to the Reformation can we begin to establish general characteristics of religious change in the society. A study in depth of a Midland town has not yet been done. Coventry, because of its size and importance is a community particularly deserving of attention. It was one of the great provincial capitals of the late Middle Ages, ranking in terms of its population among the top ten urban centres outside London. Its importance owed much to its position as a centre of textile manufacture and, because of its geographical position, of regional and national trade. Coventry's economic importance was matched by its ecclesiastical status. Within its walls stood the great Benedictine cathedral priory, whose church was the see church of the 'twin' diocese of Coventry and Lichfield. Though the Reformation naturally dominates the period, considerable space has been devoted to establishing the character of religious life well before the beginning of religious change. This provides a solid base for discussion of the changes and allows the Reformation to be viewed over an unusually long perspective. Particular attention has been paid here to those factors, especially economic, which affected religious life before the Reformation and continued to do so after it had begun. The study is to this extent concerned with all factors affecting religious life in the city during the period and not just the religious changes of the sixteenth century, with a view to presenting a balanced view of religious life in its widest context. A variety of sources have therefore been used, such as wills, records of the city and of the religious and craft guilds together with diocesan and national archives. The evidence has been treated thematically and covers the following major topics: popular beliefs and religion in the city from the late Middle Ages to the end of Mary's reign; the role of the religious and craft guilds, the place of the clergy; the significance of Lollardy and the growth of Protestantism. While the evidence is reasonably full for Henry VII's and Henry VIII's reigns, the process of dissolution and the disposal of the confiscated lands, there is unfortunately less material for studying in detail the changes of Edward Vi's reign and the Marian Restoration. The conclusion arrived at is that pre- Reformation Coventry seems to have been a traditionally devout and orthodox city. Apparently Lollardy was virtually a spent force. The progress of the Reformation owed much to the serious economic conditions in which Coventry found itself in the 1530s and 1540s. While Protestantism undoubtedly gained ground during Edward Vi's reign, Coventry was far from being a Protestant city by 1553.
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Degnats, Suzanne Giovanna. "Dispositional Religiosity:Religion in the Context of Life Narratives." Digital Archive @ GSU, 2013. http://digitalarchive.gsu.edu/rs_theses/44.

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ABSTRACT In loosely structured narrative interviews, individuals discussed their personal religious life stories in the context of their lives, from childhood to the present. They ended up creating coherent narratives that encompassed much more than their religious traditions. The coherency of their stories was through the use of dispositions. Dispositions are the common themes, people, or other narrative schema which the narrator used consistently throughout the story, and are identified by narrative elements that repeat and anchor the narrative. Dispositions found in interviews for the Religious Life Stories Project by the GSU Religious Studies Department include familial, outlier, socioeconomic, contributive, influential, obedient, somatic, and traveler. Analysis of the dipositions in the context of these narratives illuminates the variety of ways traditional religion manifests in individuals’ lives. Furthermore, dispositions provide a theoretical basis for studying individual religion comparatively across doctrinal religious traditions.
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Kitta, Andrea. "Narratives of Cancer Survivors in Religious Life." TopSCHOLAR®, 2003. http://digitalcommons.wku.edu/theses/606.

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Narratives of Cancer Survivors in Religions Life is a careful consideration of the narratives of cancer survivors, specifically those in Catholic religious life. Through the use of interviews and secondary sources, the author addresses such issues as relationship with God, stigmatization, community life, Parson's Sick Role, and labeling theories. This thesis also considers the perceived audience during the performance of narratives, specifically, if cancer survivors in religious life perceive God to be a part of their audience and looks at the structure of narratives concerning cancer survivorship.
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Taylor-Hood, Victoria. "Religious life in French Newfoundland to 1714." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0035/MQ62435.pdf.

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Irvine, Richard Denis Gerard. "Religious life in an English Benedictine monastery." Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609542.

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Romandini, Doreen Jane. "John Main as religious educator." Thesis, McGill University, 1996. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23737.

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In the context of the contemporary rebirth of interest in contemplative prayer in the Christian tradition, many people, e.g., Laurence Freeman (1995), Eileen O'Hea (1990), Bede Griffiths (1991), have begun to examine the writings of John Main.
This thesis presents John Main's understanding of Christian Meditation, in particular, his recovery from the Desert monks of the 4th century, of the practice of 'pure prayer' (silent meditation using a prayer word or mantra). Main recovered the use of a mantra as a way of meditation within the tradition of the Christian church.
The thesis also discusses some aspects of the Christian life and themes which are relevant to his teaching and finally, articulates some implications for contemporary religious/spirituality education. Comparisons are made between Main's pedagogical approach and that of several other contemporary Christian educators.
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Lewenhaupt, Peder. "Religious Beliefs and Purpose in Life : Purpose in life as a function of specific religious beliefs in a Christian population." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-271127.

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This thesis presents a cross-sectional study of psychological meaning making processes involving religious beliefs and the construction of a sense of purpose in life. Previous research has studied the connection between religiosity and purpose in life, but has failed to adequately represent the multidimensionality of meaning and religion, resulting in a lack of understanding of the psychological processes involved in the construction of a sense of purpose in life.  The purpose of this study was to research the connection between specific religious beliefs and a sense of purpose in life in individuals aged 25-40, by testing one hypothesis: There is a significant, positive correlation between the strength of religious belief and purpose in life, and answering two research questions: 1. What specific religious beliefs show a significant correlation to purpose in life?, and 2. How are religious beliefs used in a meaning system for the construction of purpose in life? The study employed a two-phase, mixed methods sequential exploratory design, and a meaning system theory framework, complemented by additional theoretical perspectives in phase 2. The weighting of the data was on the first, qualitative phase of the study  and the data were mixed in the final, joint analysis of both types of data.  Phase 1 consisted of a survey, measuring the strength of religious beliefs (measured by the BVS scale) and sense of purpose in life (measured by the LAP-R and one item of the WHOQOL-BRIEF). The survey was completed by 40 respondents who self-identified as Christian and were members of various Christian congregations in the city of Stockholm and surrounding areas. The results of phase 1 of the study firstly showed a significant, moderate, positive correlation between the strength of religious belief and purpose in life, confirming the hypothesis. The results also showed that purpose in life was positively and significantly correlated to a belief that God is an all pervading presence (tau = 0.35, p<0.05), belief in forces for evil in the universe (tau = 0.40, p<0.01), belief that human physical contact can be a spiritual experience (tau = 0.27, p<0.05), belief in life after death (tau = 0.31, p<0.05), belief that one's life has been planned out (tau = 0.33, p<0.05), belief that there is a heaven (tau = 0.30, p<0,05), belief that the human spirit is immortal (tau = 0.30, p<0.05), and belief that there is a God (tau = 0.32, p<0.05). Phase 2 consisted of interviews with 9 of the survey respondents, yielding qualitative data that were analysed through an interpretative framework based on two hermeneutic theories. The qualitative analysis showed that religious beliefs are used to construct purpose in a meaning making process consisting primarily of three elements in a meaning system. Beliefs regarding what is ultimately good (ultimate concerns) and beliefs regarding the purpose and role of humanity (overall purpose) provides a foundation for the construction of purpose in life. The individual constructs purpose by locating himself/herself (self-definition) in relation to ultimate concerns and overall purpose. The results of phase 2 also showed that both the content and conviction of religious beliefs influence their use in the construction of purpose in life, further explicating the results of phase 1.  The joint analysis of the two phases showed that the results from phase 2 supported the results from phase 1, both regarding the beliefs involved in the construction of purpose in life and the importance of both content and conviction in meaning making processes.  Suggestions for further research include additional research on the connections between the various elements of a meaning system, research on the connection between religious beliefs, purpose and the development of self-definition, as well as further theoretical developments of meaning system theory, and harmonisation of meaning system theory with other, complementary theoretical perspectives.
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Books on the topic "Religious life"

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Aldama, Antonio M. de. Jesuit religious life. St. Louis, MO: Institute of Jesuit Sources, 1995.

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Murchú, Diarmuid Ó. Reframing religious life. Slough: St Pauls, 1995.

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Coghlan, David. Renewing apostolic religious life. Blackrock, Co. Dublin: Columba Press, 1997.

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Jo, Leddy Mary, ed. Formation in religious life. London: The Way, 1991.

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Canadian Corporation for Studies in Religion., ed. Competition in religious life. Waterloo, Ont: Published for the Canadian Corporation for Studies in Religion by Wifrid Laurier University Press, 1989.

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Newman, Jay. Competition in religious life. Waterloo, Ont: Wilfred Laurier University Press, 1989.

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Religions, Institute of Korean, ed. Religious life in Korea. Seoul, Korea: Institute of Korean Religions, 1986.

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author, Nilsson Sanja, and Åkerbäck Peter 1967 author, eds. Children in minority religions: Growing up in controversial religious groups. Sheffield, South Yorkshire: Equinox Publishing Ltd., 2018.

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Lozano, Juan María. Ministerial spirituality and religious life. Quezon City, Philippines: Claretian Publications, 1988.

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Flannery, Tony. The death of religious life? Blackrock, Co. Dublin: Columba Press, 1997.

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Book chapters on the topic "Religious life"

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Bullik, Ramona. "11.3 Comparing the Religious and Non-Religious Women." In Leitmotifs in Life Stories, 323–24. Bielefeld, Germany: Bielefeld University Press / transcript Verlag, 2024. http://dx.doi.org/10.14361/9783839471227-050.

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Treat, James. "“Modern Indian Religious Life”." In Around the Sacred Fire, 123–70. New York: Palgrave Macmillan US, 2003. http://dx.doi.org/10.1007/978-1-137-05175-2_6.

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Murdock, Graeme. "Religious Life and Culture." In Beyond Calvin, 102–24. London: Macmillan Education UK, 2004. http://dx.doi.org/10.1007/978-0-230-21259-6_6.

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Kiss, Dénes. "Churches and Religious Life." In Unequal Accommodation of Minority Rights, 293–316. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-78893-7_7.

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Luttrell, Anthony, and Gregory O’Malley. "Religious and cultural life." In The Countryside Of Hospitaller Rhodes 1306-1423, 50–72. First edition. | Milton Park, Abingdon, Oxon; New York: Routledge, [2018] |: Routledge, 2019. http://dx.doi.org/10.4324/9781315181790-5.

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Atiya, Aziz S. "Social and Religious Life." In A History of Eastern Christianity, 376–88. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003399063-27.

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Roebben, Bert. "Taking Life into Consideration." In Redefining Religious Education, 221–32. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137373892_16.

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"“Religions” and Religious Life." In Rediscovering Reverence, 33–45. McGill-Queen's University Press, 2011. http://dx.doi.org/10.1515/9780773586093-006.

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"Religious Life." In Mesoamerican Voices, 174–201. Cambridge University Press, 2005. http://dx.doi.org/10.1017/cbo9780511811104.010.

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Humphreys, A. R. "Religious Life." In The Augustan World, 138–78. Routledge, 2020. http://dx.doi.org/10.4324/9781003016656-4.

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Conference papers on the topic "Religious life"

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Režek, Mateja. "Shifting paradigms: atheization of school education in socialist Slovenia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_03.

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The paper delves into the instruments of the atheization of school education in Socialist Slovenia, drawing from an analysis of school curricula, textbooks, archival sources, and public debates on religious policy. The atheization of society in Slovenia was a gradual process that developed in the awareness that most of the population was religious and that prior to the Second World War, the Catholic Church had played a key role in Slovenian society. Similarly, yet in line with the specifics of the different regions of the Yugoslav state and the respective predominant religions, the process of atheization took place elsewhere in Yugoslavia as well. The Yugoslav constitution guaranteed freedom of religion and respect for religious rights, but defined religion as a private matter, thus rendering it irrelevant and invisible in the public sphere. At the same time, non-religiosity and atheism as the official stances of the ruling Communist Party were mediated through all areas of social life. The dialectical materialism developed into the only recognized “scientific” way of explaining the world and coping with the “ultimate questions”, while religion was considered a sign of ignorance, an illusion, and the alienation of people. The education system served as a pivotal conduit for disseminating the new ideology. On the one hand, religious education faced constraints and rigorous oversight in public schools until its removal in 1952. On the other hand, the introduction of the new school subject Moral Education emerged as the most obvious mechanism for promoting atheization within the school system.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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"Philosophical and Religious Implications of Extraterrestrial Life." In 55th International Astronautical Congress of the International Astronautical Federation, the International Academy of Astronautics, and the International Institute of Space Law. Reston, Virigina: American Institute of Aeronautics and Astronautics, 2004. http://dx.doi.org/10.2514/6.iac-04-iaa.1.1.2.11.

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Manhalova, Jana. "FINALITY OF LIFE IN CONTEMPORARY RELIGIOUS TRADITIONS." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/33/s12.038.

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Prasetiawati, Prasetiawati. "The Role of Religious Harmony Forum for Maintain Religious Life in Palangka Raya." In Proceedings of the First International Conference on Christian and Inter Religious Studies, ICCIRS 2019, December 11-14 2019, Manado, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.11-12-2019.2302093.

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Burhani, Haris, Hendri Waseso, Siti Atieqoh, and A. Hamidi. "Mainstreaming Religious Moderation on Millennial Generation through Religious Literacy on Social Media." In Proceedings of the 3rd International Symposium on Religious Life, ISRL 2020, 2-5 November 2020, Bogor, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.2-11-2020.2305069.

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Ramšak, Jure. "Depoliticisation of religious interest? The league of communists of Slovenia and the ambiguities of its religious policy during the final decades of Yugoslavia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_04.

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The fact that progressive theologians and Marxist-humanist sociologists of religion had publicly displayed a significant level of mutual understanding and reached notably similar conclusions regarding Church-state relations by the early 1990s cannot obfuscate the controversies within the sphere of societal life in Yugoslavia that remained least affected by the principles of socialist self-management democracy. On the surface, the relationship between the Catholic Church and the state authorities in Slovenia, the northernmost and predominantly Catholic republic of Yugoslavia, appeared fairly peaceful and cooperative throughout the late socialist period. Furthermore, as this paper illustrates, Slovenian religious policy was proposed as a sophisticated model for the inclusive life of believers in a modern socialist society and presented to Vatican diplomats, international experts, and foreign journalists. Nonetheless, during that period, the more independent intellectuals, Catholic and Marxist alike, who warned that the Slovenian Catholic Church was departing from the course of the Second Vatican Council and that the Communist Party should abandon its orthodox Marxist-Leninist understanding of religion to foster genuine dialogue, were marginalised. Instead, there were lengthy debates focusing on whether certain social activities of the Catholic Church encroached on the domain designated for initiatives of the League of Communists and the Socialist Alliance of Working People. With a mounting crisis and increasing public pressure, some public religious manifestations were allowed in the second half of the 1980s, but the fundamental problems remained unaddressed. Although the liberalization of public discourse in Yugoslavia’s final years brought to the fore issues such as freedom of religion and freedom from religion ‒ both of which were integral to the contested programme of the ruling Communist Party and the type of socialist secular society the Slovenian reformed Communists sought to establish ‒, there was not enough time to rework the entrenched religious policy that had alienated many religious citizens.
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Karaman, Ebru. "Principle of Laicity in Turkish and French Constitutions." In International Conference on Eurasian Economies. Eurasian Economists Association, 2019. http://dx.doi.org/10.36880/c11.02275.

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To be assumed as a truly democratic state of law; the state should not make law according to a religion and not have a religion-based structure. Turkey and France are two countries different from others being in the discussions on secularism examining the relationship between religion and state. Because the laicity is one of the foundations of the regime and takes part in the legal system as a constitutional principle. In the first chapter the provisions on laicity in the Turkish Constitutions before the date 1982 and in the Turkish Constitution dated 1982 are going to be explained then the discussions in Turkey are going to be evaluated according to the Turkish Constitutional Court's approach to the principle of laicity. In the second part the provisions on the principle of laicity in the French Constitution dated 1958 are going to be explained, afterwards the discussions on laicity in France is going to take place. State and religion relations continue to be relevant a subject. That is why it still gives form to Turkish political life. The freedom of religion and the separation of religious and state relations are the requirements of the laic state. For a state these includes not to have an official religion, be impartial to all the religion and to treat equal to all the believers to different religions, to distinguish the religious institutions and state institutions and not to have an accordance between the rules of and the rules of religion.
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Handicha, Deslaz Rannu. "Implementation of Religious and Belief Rights in Surabaya for Creating the Collectability in Religious Life." In The 2nd International Conference of Law, Government and Social Justice (ICOLGAS 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201209.262.

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Md Sawari, Siti Salwa, Zaleha Mohamad, Nor’ain Othman, and Amirul Eimer Ramdzan Ali. "A CONCEPTUAL PAPER OF SPIRITUAL TOURISM MODEL (ISToM)." In GLOBAL TOURISM CONFERENCE 2021. PENERBIT UMT, 2021. http://dx.doi.org/10.46754/gtc.2021.11.057.

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Spiritual tourism also known as one type of special interest tourism activity based on the expectations related with spirituality is now continuously developing and is being demanded by tourists. This demand is in line with the improvement of tourist information technology. Spiritual tourism will continuously develop due to the changes in the needs of the market. Initially, spiritual activities are directly connected with religion, and they have now shifted to the idea to something that is related with spiritual activities which include, creating comfort, pleasure and quality experience. Despite of the rapid development, it can be seen in the academic writing research, in which, there are still several researchers who argued religious and spiritual tourism as the same type of tourism. The phenomenon of religious spiritual tourism is more complex in the modern era and has been recognised as a separate tourism. Internationalising religious spiritual tourism in the context of people, places, and events has become a challenge. Religious spiritual tourism requires a new mode as a form of quality tourism development so that it will organise sociocultural life with varieties of unique customs and become a tool to increase regional income, creating job opportunities and indirectly improve Malaysians’ quality of life. Thus, there is an urge to integrate the religious aspect into spiritual tourism. Hence, this research aims to develop an Islamic Spiritual Tourism Model (ISToM) based on Maqasid As Shariah. It is hoped that the findings will contribute to the existing knowledge about values and provide implications for developing spiritual tourism sustainably.
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Reports on the topic "Religious life"

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Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-5-kapriev.

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This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: A Case Study of People with Disabilities from Religious Minorities in Chennai, India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.003.

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India has a unique and complex religious history, with faith and spirituality playing an important role in everyday life. Hinduism is the majority religion, and there are many minority religions. India also has a complicated class system and entrenched gender structures. Disability is another important identity. Many of these factors determine people’s experiences of social inclusion or exclusion. This paper explores how these intersecting identities influence the experience of inequality and marginalisation, with a particular focus on people with disabilities from minority religious backgrounds. A participatory qualitative methodology was employed in Chennai, to gather case studies that describe in-depth experiences of participants. Our findings show that many factors that make up a person’s identity intersect in India and impact how someone is included or excluded by society, with religious minority affiliation, caste, disability status, and gender all having the potential to add layers of marginalisation. These various identity factors, and how individuals and society react to them, impact on how people experience their social existence. Identity factors that form the basis for discrimination can be either visible or invisible, and discrimination may be explicit or implicit. Despite various legal and human rights frameworks at the national and international level that aim to prevent marginalisation, discrimination based on these factors is still prevalent in India. While some tokenistic interventions and schemes are in place to overcome marginalisation, such initiatives often only focus on one factor of identity, rather than considering intersecting factors. People with disabilities continue to experience exclusion in all aspects of their lives. Discrimination can exist both between, as well as within, religious communities, and is particularly prevalent in formal environments. Caste-based exclusion continues to be a major problem in India. The current socioeconomic environment and political climate can be seen to perpetuate marginalisation based on these factors. However, when people are included in society, regardless of belonging to a religious minority, having a disability, or being a certain caste, the impact on their life can be very positive.
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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.008.

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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.
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Abdulkhaliq, Zubeida S. Kakai Religion and the Place of Music and the Tanbur. Institute of Development Studies, January 2023. http://dx.doi.org/10.19088/creid.2023.001.

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This paper discusses the historical context and mythic framework of the Kakai religion. While some information regarding Kakai theological views and beliefs may be known to outsiders, many facets of their religious life, customs and traditions remain undisclosed. Much secrecy surrounds this religion, and non-believers are not encouraged to engage in or witness most Kakai rites. Geopolitical instability in the Kurdistan region also makes access difficult. Throughout this paper we will look at the relationship between Kakai beliefs and music (tanburo), and how the tanbur (a sacred lute) is not merely a musical instrument but is seen as a symbol of Kakai identity, with the music preserving language and legend.
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Yilmaz, Ihsan, and Kainat Shakil. Imran Khan: From Cricket Batsman to Populist Captain Tabdeli of Pakistan. European Center for Populism Studies (ECPS), February 2021. http://dx.doi.org/10.55271/lp0006.

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Imran Khan is not the first to use populism to wield power in Pakistan. Religious leaders, political figures, and military generals have used faith and the promise of a better life to gain support or legitimize their actions. The uniqueness of Khan’s populism lies in the fact that he has been able to condense a host of diverse ideologies into a coherent populist narrative that has endeared him to “the people.”
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Maheshwar, Seema. Experiences of Intersecting Inequalities for Poor Hindu Women in Pakistan. Institute of Development Studies (IDS), December 2020. http://dx.doi.org/10.19088/creid.2020.012.

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Through first-hand accounts of marginalisation and discrimination, the research paper in question explores the reality of life in Pakistan for poor Hindu women and girls who face intersecting and overlapping inequalities due to their religious identity, their gender and their caste. They carry a heavy burden among the marginalised groups in Pakistan, facing violence, discrimination and exclusion, lack of access to education, transportation and health care, along with occupational discrimination and a high threat of abduction, forced conversion and forced marriage.
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Krishnaswamy, Sudhir, Aparna Ravi, Jayna Kothari, and Varsha Iyengar. Rights in Review: The Supreme Court in 2014. Centre for Law and Policy Research, December 2014. http://dx.doi.org/10.54999/gzzi5012.

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Rights in Review is a CLPR publication which analyses 15 key judgements ruled by the Supreme Court in 2014. This publication is aimed at acquainting the reader with various aspects of fundamental rights protection and the relevance and impact of the decisions in public life. The focus among the decisions in 2014 was the introduction of several procedural safeguards regarding death penalty review and mercy petitions by the Court. Apart from this, the Court also ruled on the issue of state regulation of religious and traditional practices and highlighted the secular freedom to adopt.
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Cârstocea, Andreea, and Craig Willis. Less equal than others: National minorities and the overlooked challenge of socio-economic inequalities. European Centre for Minority Issues, September 2021. http://dx.doi.org/10.53779/aacb5478.

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Socio-economic inequalities are part and parcel of people’s everyday life in any society; yet for people who belong to ethnic, linguistic, religious, or cultural communities, these inequalities tend to be markedly greater than for others. Quite often, national minority communities face higher hurdles in accessing employment and gaining incomes on a par with those of the majority, and have lower access to adequate healthcare services, housing, education, or public services in general. And yet, a conversation about the socio-economic inequalities facing minority communities, the specific challenges they face, or the ways in which their participation might be improved is largely absent.
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Baker, James, and Sofya Shahab. Preserving Communities' Heritage: A Workbook for Heritage Capturers. Institute of Development Studies (IDS), November 2021. http://dx.doi.org/10.19088/creid.2021.006.

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This is a practical workbook to guide local communities and heritage gatherers through the process of capturing and storing their heritage for future generations. Through initiatives with the British Academy and the Coalition for Religious Equality and Inclusive Development (CREID), the Institute of Development Studies (IDS) has been working with young people in Egypt, Iraq and Syria to capture their oral heritage, so that it may be preserved for future generations. Alongside life history interviews and topic interviews - which cover particular aspects of communities’ heritage - a key component of this heritage preservation is how these records will be stored. Thinking about the language and accessibility of digital archiving practices, this workbook is a practical guide to capturing and storing “heritage harvests”, including community interviews, photographs, and short films.
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