Journal articles: '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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Karimullah, Suud Sarim, and Arif Sugitanata. "THE GOVERNMENT'S STRATEGIES FOR PROMOTING RELIGIOUS TOLERANCE IN A MULTICULTURAL SOCIETY." Journal of Religious Policy 2, no. 1 (July 31, 2023): 75–102. http://dx.doi.org/10.31330/repo.v2i1.15.

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This study aims to analyze the innovative strategies implemented by the government to strengthen religious tolerance in a multicultural society. Facing the challenges of harmony and understanding between religions, the government's role in promoting religious tolerance is becoming increasingly important. This study uses library research methods and qualitative approaches with content analysis techniques to produce a comprehensive data analysis by the principles of qualitative research. The study results show that the government's effective strategy in promoting religious tolerance in multicultural societies includes inclusive policies, multicultural education, interfaith dialogue, law enforcement, and inter-agency cooperation. By implementing these strategies, multicultural societies can live harmoniously, respect each other, and build a peaceful religious life. To achieve peaceful religious life in a multicultural society, individuals, religious groups, governments, and social institutions must respect diversity and jointly promote harmony between religions. This collaboration will be key to realizing a peaceful and harmonious religious life.

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Rahmat, Stephanus Turibius. "Dialog Antropologis Antaragama dengan Spiritualitas Passing Over." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 2, no. 2 (December 31, 2017): 181–98. http://dx.doi.org/10.15575/jw.v2i2.1704.

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Inter-religious dialogue is very important discourse in the context of many religions in Indonesia. Inter-religious dialogue is the efforts to solve the difficulty of a relationship among each other followers of religions in which some conflicts and strained situations often happened. This article is a theoretical study in the purpose to describe the matter of inter-religious dialogue and formulate the model of inter-religious dialogue for creating the tolerance, the harmony, the safeness, and the peace in the religious life. By using the librarian research, the resulting study discovered that any models of inter-religious dialogue can be categorized into two models of inter-religious dialogue that are ‘theological-spiritual dialogue’ and ‘social humanity dialogue’. Theologically and spiritually, all religions have a universal message and passing over spirit (out of the border of religions) in greatly committing to the human values. Anthropologically, the presence of all religion aims to bring the enlightenment and the enthusiasm of life among their adherents. It can be concluded that anthropological dialogue based on passing over spirituality is one of the interaction model in inter-religious dialogue, or positive and constructive communication which is oriented to create the safeness and the peace in the religious life, based on passing over spirituality, in which all religions have the initial spirit of the presence that religion plays a role to illuminate (illuminative), save (prophetic), liberate (liberative) and transform (transformative). Here, religion has a self-image as rahmatan lil ‘alamīn.

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Siswantara, Yusuf, Ace Suryadi, Mupid Hidayat, and Ganjar Muhammad Ganeswara. "Integrity and Transparency: Public Perceptions of Religious Values Education in a Plural Society." Jurnal Theologia 33, no. 1 (June 16, 2022): 121–50. http://dx.doi.org/10.21580/teo.2022.33.1.11593.

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In various countries, diversity impacts social conflicts in various forms, not ethnicity, ideology, but also religion. Although many conflicts are based on diversity in Indonesia, religion is the most accessible and most conflict-prone social identity. To address the issue, tolerance or moderation education has widely campaigned. However, the rise of intolerance indicates an unformed factor, namely the perception or attitude toward religious life. Therefore, it is essential to research religious life attitudes. This study aims to analyze the perception of religious life on claims of truth, uniqueness, relations of other religions, and global ethics. For this reason, the combined method with embedded design is a choice of approach from this study. Data collection is carried out simultaneously, both qualitatively and quantitatively. The analyses of the two were combined to get a complete picture of the respondents' religious perceptions or attitudes. The renewal of this study, in addition to empirical studies on the religious attitudes of millennials, is the relationship between perceptions/attitudes of religious life to the relationship between religions through global ethical issues as a common problem. The conclusions of this study are, (1) respondents see a global problem, but at the same time, there is a universal value in religion, (2) With this universal value belief, respondents tend to be open to dialogue because they believe there is goodness in religions, (3) For the problem of dogma teachings, respondents tend to be exclusive without closing the truth of other religions. The suggestions given, among others, are (1) religious education raises the dimension of global ethics, both humanitarian and ecological; (2) religious education builds a dialogical religious attitude with three conditions: understanding one's religion (the uniqueness and peculiarities of faith), being open to other religions, and offering the value of faith to overcome the global problem

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Reinsmith, William. "Religious Life and Critical Thought." Inquiry: Critical Thinking Across the Disciplines 14, no. 4 (1995): 66–73. http://dx.doi.org/10.5840/inquiryctnews199514421.

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Albrecht, Stan L., and Marie Cornwall. "Life Events and Religious Change." Review of Religious Research 31, no. 1 (September 1989): 23. http://dx.doi.org/10.2307/3511021.

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MALDARI, Donald C. "The Identity of Religious Life." Louvain Studies 14, no. 4 (December 1, 1989): 325–45. http://dx.doi.org/10.2143/ls.14.4.2013908.

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Kolodnyi, Anatolii M. "Eternal life in religious memory." Ukrainian Religious Studies, no. 77 (March 15, 2016): 134–44. http://dx.doi.org/10.32420/2016.77.642.

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We are all mortal. A religious person finds comfort in this eternal life in faith in some eternal afterlife, strives to promote some supernatural forces and, through the mediation of clergy and various ritual activities, to receive it and continue there, in fiftaazed by it or derived from denominational teachings, in other words in complete bliss your immortality. The achievement of the saving mission of Jesus Christ in his religion is that he "died death overcame". Christianity thus emerged as a spiritual means of satisfying the desires of the faithful to immortality. However, in such immortality, they are taught only to believe, because in reality even the resurrection of Jesus Christ is not proven, moreover, and fifthasized, because in the Gospel of Matthew (Ch. 27-28) it is simply said about the abduction and transference of his body. For a Christian, if Jesus did not resurrect, then faith in him is useless.

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Eui-Soo Kim. "Religious Life in Korea 1." Studies in Philosophy East-West ll, no. 56 (June 2010): 341–63. http://dx.doi.org/10.15841/kspew..56.201006.341.

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Wettstein, Howard. "Awe and the Religious Life." Midwest Studies in Philosophy 21 (1997): 257–80. http://dx.doi.org/10.1111/j.1475-4975.1997.tb00527.x.

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Sternthal, Michelle J., David R. Williams, Marc A. Musick, and Anna C. Buck. "Depression, Anxiety, and Religious Life." Journal of Health and Social Behavior 51, no. 3 (September 2010): 343–59. http://dx.doi.org/10.1177/0022146510378237.

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Velassery, Sebastian, and Reena Thakur Patra. "Life-World and Religious Consciousness." Journal of Indian Council of Philosophical Research 36, no. 3 (September 2019): 405–15. http://dx.doi.org/10.1007/s40961-019-00180-8.

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Greeley, Andrew M. "Exploring the Religious Life (review)." Catholic Historical Review 90, no. 4 (2004): 729–30. http://dx.doi.org/10.1353/cat.2005.0029.

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Kennelly, Karen M., Robert C. Berger, Dolores Liptak, and Robert E. Carbonneau. "Perspectives on Religious Life Today." American Catholic Studies 123, no. 2 (2012): 79–92. http://dx.doi.org/10.1353/acs.2012.0024.

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Pula, James S. "Lithuanian Religious Life in America." Polish American Studies 60, no. 2 (October 1, 2003): 92–93. http://dx.doi.org/10.2307/20148674.

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Steffen, Patrick R., Spencer Clayton, and William Swinyard. "Religious Orientation and Life Aspirations." Journal of Religion and Health 54, no. 2 (January 29, 2014): 470–79. http://dx.doi.org/10.1007/s10943-014-9825-3.

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Lokun, N. V., and K. A. Pochinchuk. "RELIGIOUS PREJUDICE IN STUDENT LIFE." Международный студенческий научный вестник (International Student Scientific Herald), no. 1 2023 (2023): 17. http://dx.doi.org/10.17513/msnv.21166.

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Muñoz, Diego. "Religious Life at the Peripheries." Review for Religious: New Series 2, no. 3 (September 2022): 229–31. http://dx.doi.org/10.1353/rfr.2023.a925812.

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Mawardi, Mawardi, Hasyimsyah Hasyimsyah, and Amroeni Drajat. "Agenda Empowerment of People in Tarmizi Taher Point of View." Budapest International Research and Critics Institute (BIRCI-Journal) : Humanities and Social Sciences 2, no. 4 (November 6, 2019): 443–50. http://dx.doi.org/10.33258/birci.v2i4.598.

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This study aims to explore agenda empowerment of people in Tarmizi Taher point of view. Tarmizi Taher in his book harmony of religious life and study of religions, that religious harmony can be formed by supporting harmonious religious communities, it is necessary for clerics, da’i (preachers), priests, priests and other religious leaders to instill to people about the inevitability of religious pluralism in social life. That the diversity of religions is a fact that cannot be denied. So the consequence is that every religious community has an obligation to recognize and respect other religions, without the need to elevate or demean a religion. The result shows that in Tarmizi Taher's view, community empowerment can be done by providing skills education conducted by the government so that people can compete with the advancement of science and technology.

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Wafiroh, Nihayatul. "MUSLIMS’ VIEWS OF HINDU RELIGIOUS LIFE:." Dialog 36, no. 1 (August 31, 2013): 99–106. http://dx.doi.org/10.47655/dialog.v36i1.84.

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This paper discusses Banyuwangi Muslims’ perspectives and experiences when they live in Bali and how Bali with Hinduism to be the majority population influences their religious beliefs and their perspectives of interfaith relations. As data, eleven Banyuwangi Muslims were interviewed. The results are said first that hypothesis that the experiences living with other religions will contribute in their opinion of tolerance does not work hundred percentages since many of interviewees think that living in the different religious environment does not affect anything in term of their views of tolerance. Secondly, although the harmonious relations between Hindu Balinese and Banyuwangi Muslim people had existed, in reality, Hindu Balinese which are the majority population still treat differently for Banyuwangi Muslims. Indeed, it proves that the superiority cannot be truly avoided in the relations between both groups. Being minority does not always affect Banyuwangi Muslims to know the majority religion. Thirdly, the author think that it is because the main reason when they came to Bali is only economy, so everything outside economy will not be interesting for them. Living in Bali, moreover, does not contribute in their understanding of tolerance.

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HM Yasin, Taslim. "TOLERANSI BERAGAMA PERSPEKTIF ISLAM DAN KONG HU CU." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 41. http://dx.doi.org/10.22373/arj.v1i1.9442.

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Islam is a universal religion that regulates all aspects of life, including teachings about religious harmony. Normatively, the Koran has included verses related to religious pluralism, multiculturalism and tolerance of religious life. Historically the Medina pajamas are historical witnesses that the Prophet laid the foundation and became an example in living a life of different religions and cultures. For Muslims in Indonesia the elimination of seven words in the Jakarta pajamas is a tangible form of inter-religious harmony shown by Muslims. Likewise with the Confucian religion, there are teachings that can lead its adherents to live in harmony with other religions, among the teachings or five noble characteristics of Wu Chang, which are seen as the concept of teachings that can create a harmonious life. The two religions generally maintain harmony with each other, but in particular there are often misunderstandings such as reality shows that there are not a few actions that deviate from the values of tolerance. The method in this discussion uses a library research (library research), with a qualitative approach. The results of this discussion illustrate that Islam and Confucianism positively support the existence of tolerance between religious communities and the government. Furthermore, religious tolerance has limits that must be maintained and respected, for example in the form of the social interests of the two teachings, while regarding the creed, both are not allowed to tolerate. The similarity of tolerance according to both is the harmony of life between religious communities, which is something that is mentioned in the Al-Quran and the book of Lun Yu. Like mutual respect, please help and be fair to every people. Meanwhile, what distinguishes religious tolerance is that Islam does not allow marriage to a non-Muslim, while Confucianism allows marriage to people of different religions

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Flere, Sergej. "Religious capital and religious rewards: A study in the economics of religious life." Panoeconomicus 59, no. 1 (2012): 117–27. http://dx.doi.org/10.2298/pan1201117f.

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Religious life is studied by way suggested by the rational choice theory and the religious capital theory. The basic contentions of the theory on the nature of religious life having to do with an exchange upon a religious market, by firms offering compensators and rewards, and consumers, is considered. In the empirical analysis, it was validated that the independent (religious capital) and dependent (religious rewards of two types) were empirically separate constructs. Cross-sectional analysis of survey data indicated a very strong association between religious capital and institutional and ritual experience rewards within religious life, at a cross-cultural analysis, including Bosnian Muslims, Serbian Orthodox, Slovenian Catholics and US Protestants. The association was confirmed as robust at regression inspection with religious socialization. This extends further support for the empirical validity these novel theories of religious life and extensions of economic analysis into religious life.

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Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (June 7, 2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.

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<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained in that religion. It is also stated that, Comparative Religion is a branch of science that has an effort to investigate the symptoms and understand the religious aspects or attitudes of a belief as well as its relationship with other religions including similarities and differences. Thus, it will be possible to compare a religion/belief with other religions/beliefs with the aim of recognizing various religions/beliefs and also being able to mediate between the problems that exist in the religious community. So far, the people of Sei Kepayag are still very layman and most of them do not know or even know nothing about Comparative Religion.</em>

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Gazniuk, Lidiia, Irina Soina, Gennadiy Goncharov, and Pavel Chervony. "Everyday communications in religious practices." SHS Web of Conferences 72 (2019): 02002. http://dx.doi.org/10.1051/shsconf/20197202002.

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It has been determined that understanding everyday life as a socially determined sphere of religious life makes it possible to explore the religious practices of the Orthodox believer, on the one hand, as a component of social relationships and a way of incorporating into religious relations, on the other, as a means of objectifying religious experience. Within the framework of various scientific areas, communication is explored as a way to transfer information in interpersonal, group and social interaction. Communication is considered as a way of being of everyday life, a universal form of sociality, reproduced in intersubjective interaction. The everyday relations of Orthodox believers are characterized by common linguistic meanings and processes of interpretation. The identification of religious individuals and communities takes place through communication. Daily life is the basis of the communication of believers, the religious language is the main factor in the nature of everyday life level. The influence on the development of religious relations of the newest means of communication, including Internet forums, providing the opportunity for communion of the laity, clergy, monastics, believers of other faiths and religions is shown.

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SANTI, Elena Ancuța, and Cosmin SANTI. "The dynamic of Religious Family life from a Psychological perspective." ICOANA CREDINTEI 4, no. 8 (June 25, 2018): 87–92. http://dx.doi.org/10.26520/icoana.2018.8.4.87-92.

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M. Thoriqul Huda. "RELIGIOUS INCLUSIVESM; ISLAM, CHRISTIAN AND HINDU RELATIONS IN BESOWO KEDIRI EAST JAVA." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 7, no. 1 (May 31, 2023): 20–25. http://dx.doi.org/10.25078/vidyottama.v7i1.1141.

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Indonesia has a diversity of ethnicities and religions. The Besowo community is one of the community groups in which it consists of various religions, namely Islam, Christianity and Hinduism. In this diverse life, religious people need to prioritize an inclusive attitude in religion. This study wants to see the extent to which inclusiveness in religion is understood theoretically and practically so that it can be the basis for building harmonious inter-religious relations. By using a qualitative approach, this research will look comprehensively at the relationship between Islam, Christianity and Hinduism in Besowo Kediri. The results showed that religious people in Besowo have an inclusive perspective in religion, this attitude is also manifested in religious and social life, so that a harmonious and tolerant life can be realized. This harmonious life is also strengthened by the Besowo culture which has been rooted for generations.

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Кузнецов, О. "РЕЛІГІЙНИЙ СВІТОГЛЯД ЯК ФАКТОР ЕКЗИСТЕНЦІЙНОЇ ОСМИСЛЕНОСТІ ЖИТТЯ." Вісник ХНПУ імені Г. С. Сковороди "Психология", no. 61 (2019): 95–118. http://dx.doi.org/10.34142/23129387.2019.61.06.

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The Aim of the study is to identify the types of religious outlook of the individual and to determine the features of the existential fullness of life in individuals, depending on the type of outlook (worldview). Research sample and methods. The sample was 366 persons. The study applied 1) the author's method of revealing the type of religious outlook, 2) diagnostics of life-purpose orientations, 3) self-actualization of personality, 4) existential resources of the personality, 5) existence, 6) personal reality, 7) self-development of personality, 8) personal resourcefulness, 9) personal realizability. Results. The cluster analysis identified five types of religious worldview: religious, mystical, agnostic, atheistic, and agnostic-atheistic. The types of worldview were characterized. Conclusions. The mystical type of religious outlook implies understanding of reality through intuition. It has the least personal exhaustion, that is, satisfaction with his own realization in life. Agnostic type of religious outlook characterizes a person who considers it fundamentally impossible to know objective reality through the subjective experience of individual and therefore considers it impossible to know the truth in the questions of the existence of gods, eternal life and other supernatural beings, concepts and phenomena. Type is characterized by the least purpose of life. The religious type characterizes a deeply religious person. The type is characterized by high purpose of life, understanding of the true nature of mankind, developed existential resources of faith, charity and acceptance, the ability to self-transcendence. The atheistic type of religious outlook characterizes a person who does not believe in the existence of God and supernatural phenomena. The type is characterized by high purpose of life, understanding of the true nature of man, developed resources of freedom, meaning, charity, a moderate level of existential fullness of life, a high level of need for self-development against the background of a low degree of ownership of self-development mechanisms. The agnostic-atheistic type of outlook is an intermediate form between the atheistic worldview. The type is characterized by a low level of comprehension of the course of life and understanding of human nature, resources of freedom, meaning, acceptance and faith.

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Siswantara, Yusuf, Ace Suryadi, Mupid Hidayat, and Ganjar Muhammad Ganeswara. "Inclusive values: Foundations of religious education for multicultural harmonious life." KURIOS 9, no. 1 (May 5, 2023): 63. http://dx.doi.org/10.30995/kur.v9i1.548.

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Harmonious living in a diverse society presents complex challenges due to the potential for significant conflict. Radicalism, intolerance, and social conflict often occur, especially concerning religious pluralism. Educational institutions, which are expected to build the nation's character, are also prone to religion's education labeling. Hence, Christian religious education had two choices: strengthen dogmatic teaching or embrace inclusive values. This research focuses on the importance of inclusive values as the foundation for Christian Religious Education. Through descriptive analysis of various literature, this study discusses the theological basis for inclusive values in the context of the Church and its implications for Christian religious education. The research results show that the value of inclusion is based on the reflection of the incarnation and the example of encountering dialogue, which forms the foundation for inclusive Christian Religious Education.

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Kwok, Wai Luen. "Theology of Religions and Intertextuality: A Case Study of Christian–Confucian and Islamic–Confucian Dialogue in the Early 20th-Century China." Religions 10, no. 7 (July 3, 2019): 417. http://dx.doi.org/10.3390/rel10070417.

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In this paper, I will propose an intertextual theology of religions from a non-Western cultural perspective through the works in The True Light Review, an official magazine of Chinese Baptist churches, and Yue Hua, a prominent and long-lived Muslim magazine. My aim is to show that the religious discourses in these Chinese religious periodicals inform us of an alternative understanding of literary construction of religious plurality and challenge the current versions of theology of religions. With the concept of intertextuality, the differentiation and integration of religious identities indicates that language-constituted realities are multi-dimensional and multi-directional. In some respects, religious believers would like to differentiate themselves in the search for an authentic and meaningful life, but, they are nonetheless already interconnected and interrelated. In some other respects, they approach and embrace each other for integration to assert a common identity among religions in that area, but that could transform their religions with new meaning. Our case study will also further theological reflection of the nature of Christian life in predominantly non-Christian societies as an intertextual religious reality.

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Predko, Olena, Oleksander Kostiuk, and Denys Predko. "Religious Faith." Obnovljeni život 79, no. 2 (April 11, 2024): 163–74. http://dx.doi.org/10.31337/oz.79.2.3.

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The article deals with the peculiarities of religious faith as seen through the prism of its manifestation in a person. These manifestations are expressed in existential– soteriological and dialogical presentational forms, through which a psychotherapeutic effect occurs in the individual. In the biblical context, faith is seen as an existential foundation for life actions, a source of confidence in one’s existence and salvation. Special emphasis is placed on trust, which serves as a basis for the dialogue between a person and God, a manner of “co–creation” with Him. It is noted that religious faith, by exerting a psychotherapeutic effect, becomes an important tool for resolving life problems. Faith in God, firstly, changes a person’s attitude towards life and death, toward himself and his values; secondly, it shapes positive life strategies, thus making life more fulfilling and meaningful. The positive role of religious faith is emphasized in extreme situations when a person needs to maximize the concentration of his spiritual and physical strength. In summary, religious faith, by expanding a person’s resourceful capabilities, becomes a way for him to accumulate experience and resilience.

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Hill, Terrence D., Dawn C. Carr, Amy M. Burdette, and Benjamin Dowd-Arrow. "Life-Course Religious Attendance and Cognitive Functioning in Later Life." Research on Aging 42, no. 7-8 (April 8, 2020): 217–25. http://dx.doi.org/10.1177/0164027520917059.

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Although several studies suggest that religious attendance is associated with better cognitive functioning in later life, researchers have generally failed to connect with any established life-course perspectives or theories of cognitive aging. Building on previous work, we examine the effects of life-course religious attendance on a range of cognitive functioning outcomes. We employ data from the religious life histories module of the 2016 Health and Retirement Study, a subsample of 516 adults aged 65 and older. Our key findings demonstrate that older adults who attended religious services for more of their life course tend to exhibit poorer working memory and mental status and better self-rated memory than older adults who attended less often. We contribute to previous research by reconceptualizing religious attendance as a cumulative life-course exposure, exploring the effects of religious attendance net of secular social engagement, and examining a wider range of cognitive functioning outcomes.

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Cardoso, Norberto Gusmao. "Pluralisme Agama Dalam Masyarakat Masa Kini: Pentingnya Pemahaman Dan Kesadaran Untuk Membangun Kehidupan Yang Harmonis." Purwadita : Jurnal Agama dan Budaya 7, no. 2 (September 30, 2023): 190. http://dx.doi.org/10.55115/purwadita.v7i2.3149.

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Today's society is a technology-based society. The rise of technology-based progress brings many challenges in the life of today's society, one of which is the undoubted religious pluralism. Pluralist life is now a real reality and religious pluralism is also part of that real reality. Religious pluralism is a necessity that cannot be avoided. The development of technology in today's society allows every religion to meet each other at any time and at any time so that the spirit of religious pluralism becomes increasingly important because various religions and beliefs today coexist in one community. The main problem that will be discussed in the article is that the reality of religious diversity often causes conflict and intolerance between religious groups. The majority religious group that exclusively claims to be the most correct and does not want to accept the truth of other religions, then does not accept religious pluralism is a necessity. In fact, the conflicts that occur are not only from exclusive adherents (religious exclusivism) who claim their religion is absolutely right and other religions are wrong. There are also some political elites under the guise of religion who trigger inter-religious conflicts. This article specifically explores and highlights the importance in today's society of developing a better understanding and awareness of the reality of religious diversity, in order to build a peaceful and prosperous life that promotes the values of tolerance, peace and harmony. Religious pluralism as a bridge of understanding and awareness of religious pluralism, if built on the basis of universal principles, such as inclusivism, compassion, and dialogue.

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Kristianus Bayu Pranata and Nehemia Nome. "Pendidikan Agama Kristen Sebagai Agen Restorasi Pendidikan Dalam Mewujudkan Kehidupan Beragama Yang Harmonis Di Sekolah–Sekolah." Jurnal Filsafat dan Teologi Katolik 6, no. 2 (January 30, 2023): 37–63. http://dx.doi.org/10.58919/juftek.v6i2.67.

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Abstract: Christian religious education has the goal of teaching students the principles of Christian life, including moral values such as love, forgiveness, justice, and brotherhood. Christian religious education can help students understand and appreciate other religions with an inclusive attitude, tolerance, and respect for religious differences. However, there are several challenges that need to be overcome in implementing Christian religious education as an educational restoration agent to create a harmonious religious life in schools. One of the main challenges is the lack of understanding of religious moderation. In this research, the writer took the step of doing a literature study. Christian religious education plays a vital role as an educational restoration agent in creating a harmonious religious life in schools. Through teaching moral values, respect for religious diversity, character building, and interreligious dialogue, Christian religious education contributes to shaping students who live according to religious values and in harmony with fellow human beings.

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Fletcher, Susan K. "Religion and life meaning: Differentiating between religious beliefs and religious community in constructing life meaning." Journal of Aging Studies 18, no. 2 (May 2004): 171–85. http://dx.doi.org/10.1016/j.jaging.2004.01.005.

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van Koningsveld, P. S. "Toegepaste vergelijkende godsdienstwetenschap in het voortgezet onderwijs: Contouren van een cursus ter versterking van sociale cohesie en burgerschap." NTT Journal for Theology and the Study of Religion 61, no. 4 (November 18, 2007): 281–90. http://dx.doi.org/10.5117/ntt2007.61.281.koni.

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The author argues that there are at present three good reasons to introduce education about religions and philosophies of life as a compulsory subject in all European secondary schools: (1) the growing complexity of religions and life philosophies in European societies; (2) the weakening role of traditional religious institutions in the transmission of religious knowledge to the next generations; (3) the growing number of social conflicts thought to be related to religious issues. In the view of the author, the educational programme should consist of three parts, with specific application of each of these parts to the religious history of the Netherlands. Part 1 would have to deal with the historical separation between State and Religion and the origin of the prevailing constitutional principles concerning religions and philosophies of life. Part 2 would deal with the origin of the Netherlands as a Protestant State and with the the social and political emancipation of Catholicism and Judaism in the history of the Netherlands. Part 3 would focus on the history of philosophies of life and religions in the Netherlands after the Second World War, and especially with Islam. At the end of his article, the author criticizes the lack of knowledge and understanding of Islam, prevailing in important Dutch text books used at secondary schools.

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Fitria, Aufa, and M. Ikhsan Tanggok. "Inter-Religious Tolerance in Indonesia From the Perspective of Pancasila Philosophy." Al-Albab 9, no. 2 (December 24, 2020): 265–74. http://dx.doi.org/10.24260/alalbab.v9i2.1876.

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Creating peace between religions by building tolerance is required to avoid intolerance. This is one of the ways to respect differences between religions. Indonesia is a multi-ethnic cultural and religious country. Therefore, building tolerance is a must to achieve healthy inter-religious peace as part of the implementation of the Pancasila values. This article aims to explore and keep a record of the perceptions of religious followers, as well as how they are applied in their daily life, especially concerning religious diversity. The ethnographic approach is a method or analysis used to explore and understand information obtained from in-depth individual interviews with religious and community leaders. The findings in this study show that building inter-religious tolerance, especially in Indonesia with its diversity of ethnic groups, cultures, languages, etc., is not easy, but the philosophical values of Pancasila are able to unite them harmoniously and there is no disagreement between religions, which can be seen from the dynamics of community life in Pondok Cabe, Pamulang, with the diversity of religions (Islam, Christianity, and Catholicism). In this place, different religious adherents can interact appropriately and harmoniously. Strengthening the values of Pancasila in building inter-religious tolerance needs to be carried out and promoted. This is one of the suggestions from this study.

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Hendri, Novi, Ridha Ahida, and Hardi Putra Wirman. "Religious Fundamentalism: Threats on Religious Life in West Sumatera-Indonesia." AJIS: Academic Journal of Islamic Studies 6, no. 2 (December 31, 2021): 181. http://dx.doi.org/10.29240/ajis.v6i2.3395.

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This study aims to describe religious fundamentalism problems. Radicalism movement is caused by textual religious understanding and social as well political condition that are not conducive to the religious fundamentalism group. The finding of this research indicated that religious fundamentalism has transformed into radical and terrorism movement. The transformation of religious understanding from fundamentalism, radicalism, to terrorism is triggered by the dissatisfaction of radical group on the government, in terms of economic and political condition as well law enforcement activities. This research also indicated that religious radicalism group spreads the ideology by using mosque as the basis of their movement as well as educational institution. Mosque is also considered as power relation by religious radicalism group. This research was conducted through interviews and Focus Group Discussions with organizations and religious leaders categorized as Religious Fundamentalism

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Singgih, Emanuel Gerrit. "Religious Moderation as Good Life: Two Responses to the Ministry of Religious Affairs’ Directive on Religious Moderation in Indonesia." Exchange 52, no. 3 (November 24, 2023): 220–40. http://dx.doi.org/10.1163/1572543x-bja10038.

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Abstract In 2019, the Ministry of Religious Affairs of the Republic of Indonesia launched the book Moderasi Beragama (“Religious Moderation”) with a supplement in the form of question and answer, followed in 2020 by Peta Jalan Penguatan Moderasi Beragama (“Road Map for Strengthening Religious Moderation”), with Road Map (in English) as the main title. The Ministry of Religious Affairs aimed to establish an official governmental directive for expressing religious convictions and aspirations, both internally and in public. The directive is intended to neutralize religious radicalism through awareness of the religiously plural context of Indonesia, and the fact that all religions of Indonesia have accepted Pancasila as the state ideology. The purpose of this study is to discuss and evaluate the concept of religious moderation proposed by the Ministry of Religious Affairs. The examination will be conducted through a dialogue involving two public Christian responses to Moderasi Beragama.

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Shin, Dong-Yun, Myung-Seop Park, and Young-Goo Kim. "Meaning of Everyday Life and Religious Life of Youth." Korean Journal of Youth Studies 25, no. 11 (November 30, 2018): 395–417. http://dx.doi.org/10.21509/kjys.2018.11.25.11.395.

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L'Estrange, Seán. "Religious Authority, Religious Rule." European Journal of Sociology 48, no. 2 (August 2007): 239–61. http://dx.doi.org/10.1017/s0003975607000355.

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This article suggests that religion is better understood as a form of rule rather than as a domain of human life naturally distinct from politics and government. Through an examination of an association of Catholic priests active during the 1950s and 1960s, the article suggests that reconceiving religion in terms of authority and rule advances our understanding of the nature of religious power and that of religious discourse and institutions in particular.

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Luqman Al Hakim and Dudung Abdurahman. "MODERASI BERAGAMA DI PAPUA: Rekonstruksi Identitas dan Resolusi Kehidupan Keagamaan Pasca Konflik Papua 1998-2001." Jurnal Sosiologi Agama 17, no. 1 (June 30, 2023): 49–64. http://dx.doi.org/10.14421/jsa.2023.171-04.

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This article analyzes the phenomenon of religious moderation in contemporary Papua. This problem is an interesting phenomenon, because since Papua became part of Indonesia in 1969, socio-religious developments in this region have often been colored by an atmosphere of disharmony between adherents of religions, and this atmosphere even contributed to the 1998-2001 Papuan conflict. However, after the conflict, religious moderation programs and counseling were carried out massively. This research seeks to reconstruct religious identity that supports the resolution of post-conflict religious life in Papua. This article focuses on the problem of why religious moderation occurs and what the implications are for religious life in Papua today. This research was conducted with a historical and socio-religious approach, as well as using historical research methods in which there are four stages, namely: heuristics, criticism, interpretation, and historiography. The findings of this study are: First, the 1998-2001 conflict in Papua was largely caused by a lack of nationalism and respect for fellow citizens. Second, post-conflict religious moderation efforts have been carried out by all religions and mass organizations in Papua. Religious leaders: Islam, Christianity, Hinduism, and Buddhism have played a role in the resolution and harmonization of religious life in Papua. Third, religious moderation in Papua greatly impacts social and spiritual aspects. Brotherhood in Papua does not look at religion, ethnicity, and culture, and issues surrounding an independent Papua are issues that undermine harmony in Papua.

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Journal articles on the topic 'Religious life'

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