Artículos de revistas: "Faith"

1

Gaekwad, Roger. "Book Review: Faith among Faiths". Theology 103, n.º 814 (julio de 2000): 314. http://dx.doi.org/10.1177/0040571x0010300439.

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2

Greggs, Tom. "Legitimizing and Necessitating Inter-Faith Dialogue: The Dynamics of Inter-Faith for Individual Faith Communities". International Journal of Public Theology 4, n.º 2 (2010): 194–211. http://dx.doi.org/10.1163/156973210x491868.

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AbstractIn an age in which religion is a burning issue in the geopolitical sphere, the need for peoples of different religions to engage in inter-faith dialogue may seem clear; what is less clear is whether there is legitimacy for and an imperative to members of individual faith communities to engage with the religious other on the exclusive grounds of their individual faith. This article thus seeks to advocate that theology done in the service of individual faiths needs, as a priority, to engage in legitimizing and necessitating dialogue with the religious other as the religious other. The article considers the grounds on which exclusivist religious people can undertake inter-faith dialogue. In looking to the need to attend to particularity and the genuine otherness of the religious other, the article advocates that faiths should begin to understand what is internal to their traditions that makes inter-faith dialogue a necessity for intense and particular religious self-identity. Members of faith communities need to be legitimated on terms internal to their community and by leaders of their community to engage in dialogue with the other: they need to know not only how to engage with the other but also why they engage with the other. In considering the particular tradition of Christianity, the article attends to these themes by seeking hints from Scripture and Christ that a Christian should engage with the religious other in order to be more intensely Christian.

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3

Rohmatun, Ayu Al Adawiyah, M. Nurul Humaidi y Muhammad Yusuf. "IMPLEMENTASI KURIKULUM IMAN DAN AL-QUR’AN DALAM MEMBENTUK KARAKTER IMANI DI KUTTAB AL-FATIH MALANG". Muróbbî: Jurnal Ilmu Pendidikan 7, n.º 2 (4 de septiembre de 2023): 196–213. http://dx.doi.org/10.52431/murobbi.v7i2.1945.

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The curriculum transition becomes a logical consequence that occurs, basically curriculum changes focus more on the character of students. The curriculum has changed because the challenges are getting stronger, so reforms are carried out so that education in Indonesia develops optimally. Kuttab Al-Fatih Malang is an Islamic educational institution whose mission is to restore the revival of Islam and the glory of knowledge by implementing a faith and Al-Qur'an curriculum based on the Al-Qur'an and sunnah. This study aims to describe the implementation of the faith and Al-Qur'an curriculum at Kuttab Al-Fatih Malang in shaping the faith character of students. Researchers used a type of field research that is qualitative in nature, with data collection techniques in the form of observation, interviews and documents at Kuttab Al-Fatih Malang. The results showed that the implementation at Kuttab Al-Fatih Malang was based on three stages, namely planning, implementation and evaluation. The formation of faith character refers to the concept of a holistic approach developed in learning faith and the Koran, developing daily, weekly, monthly, semester and annual programs for students and educators as well as through good synergy between teachers and parents.

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4

Roper, Isabel. "Good Faith, Bad Faith". Alternative Law Journal 40, n.º 1 (marzo de 2015): 50–52. http://dx.doi.org/10.1177/1037969x1504000112.

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5

Hanford, Jack T. "Is the faith of faith development Christian faith?" Pastoral Psychology 42, n.º 2 (noviembre de 1993): 95–105. http://dx.doi.org/10.1007/bf01031102.

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6

Messoudi, Michele. "Faith Schools". American Journal of Islam and Society 19, n.º 3 (1 de julio de 2002): 146–53. http://dx.doi.org/10.35632/ajis.v19i3.1935.

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Opening Speech: Lord DearingLorcl Dearing (C. of E.) gave an overview of the Dearing Report, publishedin June 2001. He reminded the audience that historically, education hasbeen rooted in faith. The influence of the state has been increasingly feltsince 1870. He raised the issues of what justifies faith schools and distinguishesthem from others. He covered the arguments of spiritual/moral educationprovision; and parental wish. He commented that parents look tofaith schools for their discipline, caring attitude and security of values.When discussing the academic achievement argument, he commented thatGCSE results in faith schools are 12% higher than in non faith schools,which still made them more attractive, if not spectacularly so.He stressed that recently, faith schools have been urged to be inclusive.They should respect people of other faiths and challenge those of no faith.Ultimately, the outcome of faith schools is measured by the quality ofhuman beings they educate.Faith Schools: Consensus or Conflict?Keynote Speech by Professor Richard Pring (University of Oxford)Richard Pring (Catholic) stated in his introduction that there was a paradoxin the fact that 33% schools in the UK are faith schools when 45% peopleclaim to have no faith. He reviewed the arguments for faith schools: higheracademic standards, including in disadvantaged communities, although theNFER research qualifies this evidence; diversity; choice: the issue is ratherwhat are the aims we seek to promote?; ethos/value system; equality of treatment,although this could easily be reversed and lead to the abolition of allfaith schools; parents v. State, cf.. "Education is too important to be put inthe hands of the State." Pring considers the argument of academic excellence ...

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7

Watson, Francis. "Roman Faith and Christian Faith". New Testament Studies 64, n.º 2 (8 de marzo de 2018): 243–47. http://dx.doi.org/10.1017/s0028688517000388.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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8

Morgan, Teresa. "Roman Faith and Christian Faith". New Testament Studies 64, n.º 2 (8 de marzo de 2018): 255–61. http://dx.doi.org/10.1017/s002868851700039x.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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9

Seifrid, Mark A. "Roman Faith and Christian Faith". New Testament Studies 64, n.º 2 (8 de marzo de 2018): 247–55. http://dx.doi.org/10.1017/s0028688517000406.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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10

Haynes-Curtis, Carole. "The ‘Faith’ of Bad Faith". Philosophy 63, n.º 244 (abril de 1988): 269–75. http://dx.doi.org/10.1017/s0031819100043412.

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11

Keown, D. V. "Book Reviews : Faith Meets Faith". Expository Times 101, n.º 12 (septiembre de 1990): 383. http://dx.doi.org/10.1177/001452469010101229.

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12

Tarar, Amina Hanif, Syeda Salma Hasan y Barbara Keller. "Faith styles and perceptions of other faiths among Muslims". Archive for the Psychology of Religion 43, n.º 1 (8 de febrero de 2021): 41–64. http://dx.doi.org/10.1177/0084672420986869.

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The positive role of religion in reducing prejudice has remained a neglected theme in Psychology of religion, concerning itself mostly with prejudice and fundamentalism. Recently, noting the absence of a positive antithesis to prejudice and fundamentalism, faith development theory presents xenosophia as going beyond mere tolerance to a creative engagement with other religious faiths to develop new insights and broaden one’s own worldview. The current research undertakes a study of Muslim faith contents to get insights into how these beliefs shape construction of self in relation to other faith communities. Conducting inductive thematic analysis of faith development interviews from 12 Muslim participants from three major religious affiliations in Pakistan (equally divided for gender and ages ranging from 31 to 76 years) in an earlier research, the research analyzes a range of xenological patterns from xenophobia to xenosophia with associated potentials for inter-faith dialogue. Focusing on residents of a country with a dense Muslim population, the study carries implications for religious socialization and religious education in a globalized world.

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13

Reyes, Aubrey F. "Chabacano Legends: A Reflection of Zamboangueño’s Faith". International Journal of Membrane Science and Technology 10, n.º 2 (21 de junio de 2023): 27–37. http://dx.doi.org/10.15379/ijmst.v10i2.1149.

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The primary goal of this study is to recognize, examine, and comprehend the Zamboangueños' religious beliefs as they are portrayed in the Chabacano stories of Zamboanga City. The stories of fifteen (15) written legends taken from Teresita P. Semorlan's "Chabacano Legends" and Orlando B. Cuartocruz's "Zamboanga Chabacano Folk Literature" (1990) were analyzed using historical and sociological precedent (1984). According to the study's findings, there are seven different types of religious belief held by Zamboangueños, including historical and traditional religion, unwavering faith, common or human faith, strong faith, rooted faith, active faith, and belief in miracles or apparitions. To completely capture and comprehend the meaning and interpretation of various faiths, the researcher spoke with several locals. It was determined that Zamboangueños, irrespective of their religion, have unwavering confidence in God.

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14

Matthew, Michael. "Faith Borders, Healing Territories & Interconnective Frontier? Wellness & Its Ecumenical Construct in African Shrines, Christian Prayerhouses & Hospitals". Numen 22, n.º 1 (11 de febrero de 2020): 240–60. http://dx.doi.org/10.34019/2236-6296.2019.v22.29619.

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The religious geography of most health-seekers in modern Africa easily transverses the faith worlds of other religious traditions, thus building inevitably a lively-network of ecumenical spaces that surprisingly create an interpenetrating dialogue between African traditional shrines, Christian prayerhouses and western hospitals. The open-border policy of healing sites in Nigeria and Ghana in particular provides ecumenical directions and enriches interfaith conversations among different religious traditions. Consequently, the present study underscores the subversion of the dogmatic rhetoric of the different faith traditions in the quest of health and wholeness at healing sites. This ecumenical triangulation of the faith-borders projects a new religious landscape where the hostile rhetoric of faith traditions are clearly suspended, and a new appreciation of other faiths in definition of health and wellness is popularly entrenched. The existential blurring of dogmatic and traditional faith-borders raises new questions—and interesting perspectives in the modern study of religions, health and inter-faith/ecumenism in Africa.

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15

Binns, John. "An Ecumenical Spirituality". Religions 14, n.º 10 (26 de septiembre de 2023): 1238. http://dx.doi.org/10.3390/rel14101238.

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The modern ecumenical movement is a part of a wider ecumenism which expresses the universal character of the Christian faith. It is an approach to faith which is aware of the world-wide context of church life and the variety of the cultures and communities where it is practiced. The Orthodox Church of Ethiopia shows the importance of ecumenism because here we find a style of worship and theology which has taken a very different character from other parts of the church, especially in its relations with other faiths. Ecumenical faith recognises and welcomes difference and always seeks fresh ways of witness and proclamation. In a changing society, this ecumenical character of faith is an essential part of an effective mission and church life.

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16

Cole, Mike. "Faith". Antioch Review 51, n.º 1 (1993): 80. http://dx.doi.org/10.2307/4612663.

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17

Michaud, Mike. "Faith". Iowa Journal of Cultural Studies 1998, n.º 17 (1998): 84–85. http://dx.doi.org/10.17077/2168-569x.1265.

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18

Baraka, Amiri. "Faith". Black American Literature Forum 19, n.º 1 (1985): 12. http://dx.doi.org/10.2307/2904463.

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19

Wilcox, Ronald. "Faith". Dialogue: A Journal of Mormon Thought 47, n.º 2 (1 de julio de 2014): 112. http://dx.doi.org/10.5406/dialjmormthou.47.2.0112.

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20

Evjen, Natalie Shaw. "Faith". Dialogue: A Journal of Mormon Thought 51, n.º 1 (1 de abril de 2018): 155. http://dx.doi.org/10.5406/dialjmormthou.51.1.0155.

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21

Cobb, John B. "Faith". Buddhist-Christian Studies 14 (1994): 35. http://dx.doi.org/10.2307/1389821.

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22

Hickey-Moody, Anna. "Faith". Philosophy Today 63, n.º 4 (2019): 927–41. http://dx.doi.org/10.5840/philtoday202019302.

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This essay advances a new materialist philosophy of faith. Mobilizing affect, I show that a change in the capacity to act, such as that created through belief or non-belief, is an experience that unites both secular and religious people. Belief in the superiority of secular culture over religious culture, or vice versa, are affectively similar corporeal orientations.

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23

Rahner, Karl. "Faith". Philosophy and Theology 18, n.º 2 (2006): 393–99. http://dx.doi.org/10.5840/philtheol200618220.

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24

Matam, Pages D. "Faith". Callaloo 39, n.º 3 (2016): 587–88. http://dx.doi.org/10.1353/cal.2016.0107.

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25

Lagowski, J. J. "Faith". Journal of Chemical Education 62, n.º 10 (octubre de 1985): 821. http://dx.doi.org/10.1021/ed062p821.

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26

Whiteneck, Peggy. "Faith". Theology Today 57, n.º 2 (julio de 2000): 255. http://dx.doi.org/10.1177/004057360005700211.

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27

Dette, James. "Faith". Palliative and Supportive Care 6, n.º 1 (19 de febrero de 2008): 83–84. http://dx.doi.org/10.1017/s1478951508000126.

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28

Lown, Maris. "Faith". Teaching and Learning in Nursing 3, n.º 2 (abril de 2008): 47. http://dx.doi.org/10.1016/j.teln.2008.02.002.

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29

Janzen, Rhoda. "Faith". Christianity & Literature 58, n.º 3 (junio de 2009): 402. http://dx.doi.org/10.1177/014833310905800305.

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30

Fincke, Gary. "Faith". Pleiades: Literature in Context 38, n.º 2 (2018): 19–26. http://dx.doi.org/10.1353/plc.2018.0109.

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31

Bevis, Kathryn. "Faith". Wasafiri 38, n.º 3 (3 de julio de 2023): 47–48. http://dx.doi.org/10.1080/02690055.2023.2208957.

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32

Kritzinger, J. N. J. "Faith to faith – Missiology as encounterology". Verbum et Ecclesia 29, n.º 3 (17 de noviembre de 2008): 764–90. http://dx.doi.org/10.4102/ve.v29i3.31.

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This article responds to a book edited by Prof PGJ Meiring in 1996 on the religions of South Africa. It appreciates the integration between the fields of Religious Studies and Theology of Religions in the book, but suggests that a missiological approach should explore the inter-religious encounter, rather than merely what others believe or what we believe about the possibility of their being saved. An approach of “encounterology” requires: a) a holistic and reflexive process that considers seven different dimensions of the encounter; b) a dialogical approach in which a Christian enters into a journey of mutual witness with a follower of another faith. The article uses a seven-point praxis cycle to indicate what such an encounterology could look like.

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33

Sarto, Pablo Blanco. "Faith in the Year Of Faith". Polonia Sacra 17, n.º 2 (30 de noviembre de 2013): 5. http://dx.doi.org/10.15633/ps.363.

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34

Treanor, Brian. "The Anatheistic Wager: faith after Faith". Religion and the Arts 14, n.º 5 (2010): 546–59. http://dx.doi.org/10.1163/156852910x529322.

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AbstractThe hermeneutic wager described in Richard Kearney’s Anatheism seems to share a number of characteristics with both agnosticism and other postmodern religious wagers. All these approaches maintain a certain epistemological humility with respect to what we can and cannot know about God. Nevertheless, the anatheistic wager includes an existential aspect that risks commitment even in the uncertainty of epistemological uncertainty. The fivefold motion of imagination, humility, commitment, discernment, and hospitality circumscribes a wager that is neither the blind leap of fideism nor safe assurance of certainty.

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35

Daly, Alfrieda y Miriam Dinerman. "Faith in the Faith-Based Initiative?" Affilia 16, n.º 4 (noviembre de 2001): 405–10. http://dx.doi.org/10.1177/08861090122094334.

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36

Bateman, Bradley y H. Spencer Banzhaf. "Keeping Faith, Losing Faith: An Introduction". History of Political Economy 40, n.º 5 (2008): 1–20. http://dx.doi.org/10.1215/00182702-2007-057.

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37

Kristensen, Stefan. "abstract: Perceptual Faith and Expressive Faith". Chiasmi International 5 (2003): 281. http://dx.doi.org/10.5840/chiasmi2003538.

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38

Jaspal, Namita. "Fabric of Faith: Faith in Conservation". Sikh Research Journal 8, n.º 1 (13 de abril de 2023): 144–57. http://dx.doi.org/10.62307/srj.v8i1.28.

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This paper describes methods of cleaning, mending and display for preserving historical objects of clothing. The examples used in the paper are garments worn by the sixth Guru of the Sikhs, Hargobind Singh ji, and 18th century Sikh leader Banda Singh Bahadur.

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39

Sadida, Nuri y Arif Triman. "The Benefit of Islamic Faith Education to Enhance Children Social and Emotional Skills". Jurnal Pendidikan Islam 4, n.º 2 (25 de enero de 2019): 103–15. http://dx.doi.org/10.15575/jpi.v4i2.1863.

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There is an increasing trend among parents nowadays to choose Islamic elementary school. This has triggered the increasing amount of schools that adopt religious bases such as Kuttab Al-Fatih (KAF), a school that emphasized manner education and Islamic faith teaching. The purposes of this study are to correlate Islamic faith education given by parents and student’s social and emotional skills and to compare children's emotional and social skills from parents whose children schooled in KAF and in other schools. The measurement of children's social and emotional skills contains three dimensions: persistence, self-control, and social competence. Meanwhile, faith education by parents was measured using how much parents teach faith indicator. There are 52 parents participated in this study. Results showed there is a significant correlation between faith education and social and emotional skills (r=.302, p < .05), and there is no significant difference in social and emotional skills between children who submitted to KAF and to other schools.

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40

Noor, Zanariah Binti y Nazirah Lee. "Preserving Child's Faith in Malaysian Law: A Maqasidic Approach". Ulumuna 27, n.º 1 (12 de junio de 2023): 1–32. http://dx.doi.org/10.20414/ujis.v27i1.606.

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Preserving faith is the most significant goal for Muslims. However, fulfilling these objectives in the best possible way according to the principle of maqāṣid al-sharī’ah(the objective of Islamic law) within the framework of the dual system of Malaysian law is challenging. Preserving faith within maqāṣid al-sharī’ah discussion provides enormous opportunities for Muslims to nurture and protect their Islamic faith while regulating the laws that prohibit any harmful elements that could jeopardize it. The Federal Constitution of Malaysia guarantees everyone's freedom of religion. However, freedom of religion provided under Malaysian law has restrictions due to the uniqueness of Malaysian history. This article critically discusses the maqasidic-approach adopted to preserve Muslim child's faith. This article examines the government's effort to maintain Muslim child's faith concerning the laws and policies of education and Malaysian law on issues linked to the conversion of Muslims to other faiths and vice versa. The court decision on child's religion cases indicates a distinct feature of Muslim and non-Muslims' right to freedom of religion under Malaysian law. There are prospects for utilizing the maqāṣid al-sharī’ah framework effectively to promote the preservation of a child's faith in the context of Malaysian law.

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41

Greenhill Hannum, Gillian. "Keeping the Faith". Religion and the Arts 27, n.º 1-2 (11 de abril de 2023): 1–14. http://dx.doi.org/10.1163/15685292-02701001.

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Abstract In many cultures, women are the “keepers of the faith,” despite the fact that masculine pronouns are often used to identify deity or deities in most of the world’s major religions. In addition, many foundational leaders of these faiths were male—Abraham, Moses, Jesus, Muhammed, and Siddhartha Gautama (the Buddha). This double issue of Religion and the Arts seeks to explore the ways in which contemporary artists who identify as women or are non-binary or third gender engage with spirituality, both in the context of different faith traditions and as unaffiliated spiritual seekers. The essays include: Scholarly explorations of contemporary artists’ engagement with religion and/or spirituality in the context of cultural roots; faith, religion and/or spirituality as a source of inspiration in art making for women artists, inclusive of trans and gender non-conforming people; relationships between religious traditions and gender fluidity as explored by contemporary artists; consideration of how women and gender non-conforming artists around the world are grappling with religiosity in their cultures and personal artistic practices; and the role of contemporary art made by women and/or gender-fluid artists in encouraging dialogue around religious belief.

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42

Bezniuk, Dmitry K. "Crisis of faith or faith of crisis". Journal of the Belarusian State University. Sociology, n.º 2 (29 de junio de 2020): 124–28. http://dx.doi.org/10.33581/2521-6821-2020-2-124-128.

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Some indicators of the religiosity of the population of Belarus according to the results of opinion polls 2017–2019 are presented. Global characteristics are distinguished against which the religious situation is developing, and a system of factors characterizing the specificity of religiosity in modern Belarus. An attempt is made to forecast a change in religiosity.

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43

HEWITT, JOHN D. "HAVING FAITH IN FAITH-BASED PRISON PROGRAMS". Criminology Public Policy 5, n.º 3 (agosto de 2006): 551–58. http://dx.doi.org/10.1111/j.1745-9133.2006.00389.x.

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44

Poresh, Vladimir. "Faith and lack of faith in Russia". Religion in Communist Lands 19, n.º 1-2 (junio de 1991): 75–81. http://dx.doi.org/10.1080/09637499108431503.

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45

MORGAN, TERESA J. "Introduction to Roman Faith and Christian Faith". Religious Studies 54, n.º 4 (26 de octubre de 2018): 563–68. http://dx.doi.org/10.1017/s0034412517000427.

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46

Pappas-Rogich, Maria y Michalene King. "Faith Community Nursing: Health and Healing Within a Spiritual Congregation". Creative Nursing 19, n.º 4 (2013): 195–99. http://dx.doi.org/10.1891/1078-4535.19.4.195.

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Originally named parish nursing because of its beginnings in the Christian faith, the term faith community nursing (FCN) has been adopted to encompass nurses from other faiths. The American Nurses Association recognized parish nursing as a nursing specialty and, in collaboration with the Health Ministries Association, published the Scope and Standards of Parish Nursing Practice in 1998 (revised in 2005). In this article, the authors explore the philosophy, objectives, growth, and practice of this specialty.

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47

Johnstone, Carlton. "Faith Crossroads and Social Networks: The Transition from Inherited Faith to Owned Faith." Journal of Youth and Theology 8, n.º 1 (17 de enero de 2009): 43–59. http://dx.doi.org/10.1163/24055093-90000004.

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This paper discusses the way social networks in and outside of church can facilitate a faith crossroad through the creation of cognitive dissonance and alternative lifestyles. This paper argues that the decision that one makes at the faith crossroad will impact upon the different processes of influence upon faith identified by Herbert Kelman: compliance, identification, and internalization. Drawing on Kelman’s theory provides insight into the transition that occurs from inherited faith to owned faith within a church context. This paper is based upon religious life story interviews conducted with young adults.

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48

Pouono, Terry. "Faith and Works … Or Works and Faith? A Performative Faith in Samoan Churches". Religions 15, n.º 3 (26 de febrero de 2024): 292. http://dx.doi.org/10.3390/rel15030292.

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Christianity is the main religion in the Pacific Islands, and what is unique about Christianity in the Pacific is that religion cannot be separated from everyday life experiences. This is because the worship and veneration of a divine source is the foundation of Pacific cultures and worldviews. In the Samoan context, faith in the Christian God is not only a rational activity but a concrete, practical experience embracing the physical and emotional manifestation of one’s faith in God. This essay is a contextual theology paper examining the significance of applying authentic expressions of the gospel from a Samoan cultural worldview while acknowledging Christian traditions passed down by Western missionaries of the 19th century. Faith in God, without good works, is impossible in the Samoan context. This is because service to God and one another is imperative to social cohesion and prosperity. The physical manifestation of one’s faith through active, committed service to the church ministry is a sign of good faith, evident through excessive monetary offerings, responsibility for fulfilling specific roles in the ministry and a commitment to all church programs. The Samoan cultural nuance of community and service helps form an authentic expression of Samoan Christian identity.

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49

Hettiarachchi, Shanthikumar. "INVESTING IN THE ‘FAITHFUL CAPITAL’ AS A MEANS TO SOCIAL CHANGE AND POLITICAL IMAGINATION". ARAB AND ISLAMIC WORLD - THE VIEW FROM INSIDE 2, n.º 1 (1 de junio de 2008): 127–44. http://dx.doi.org/10.54561/prj0201127h.

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Faith in the City report (1985) by the Anglican Commission on Urban Priority Areas focused on the rapidly changing context of the inner city life of Great Britain. Faithful Cities report (2006) by the Anglican Commission on Urban Life & Faith addresses key issues and debates on social cohesion and regeneration in the country. Both these documents provide evidence based material, analysis, political imagination and direction for those interested in socio-political change. This paper acknowledges the fertile tapestry of faith traditions within the UK. It argues the importance of recognising, affi rming, and enhancing the user-ledfaith-community work and its grassroots institutional infrastructure in the present inner city contexts. The communities rooted in diff erent faith traditions are obliged therefore by their affi liation to the faiths’ inner vitality to search for new ways of being eff ective instruments of social change, spiritual revival and cultural resurgence in contemporary society. If the ‘faithful’ wish to coexist in diversity, there is a clear option, either to engage in socio-political and religio-cultural life, and be a part of wider society, or face self marginalization in isolation. The concept of the ‘faithful capital’ signifi es a renewed understanding of faith in action, and actions in faithfulness to the tradition that people believe and belong. A robust ‘return to religious faith’ and ‘resurgence of faith’ convey an astute rootedness, affi rmation of identity in one’s faith, a conquest for space, and social mobility in the public domain. The return of religion in public and secular realms and its manifestations portray both a possibility of an investment in that ‘faithful capital’ for social change, while un-channeled religious fervor may be starkly counterproductive and lead to balkanisation of society that the very religious traditions campaign to foster.

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Dodds, Adam. "The Abrahamic faiths? Continuity and discontinuity in Christian and Islamic doctrine". Evangelical Quarterly 81, n.º 3 (30 de abril de 2009): 230–53. http://dx.doi.org/10.1163/27725472-08103003.

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The term ‘Abrahamic faiths’ and its cognates, prominent in inter-faith and political conversations, has now entered, largely uncritically, into academic discourse. It is not clearly defined and is used by scholars in different and potentially misleading ways. Thus far the term has evaded theological critique; this paper is a contribution to towards just such a critique. The ‘Abrahamic faiths’ are Judaism, Christianity and Islam, but, this paper shall focus on Christianity and Islam. I propose to critique the term ‘Abrahamic faiths’ by evaluating three different ‘levels of usage’ employed by scholars of religion. Thus far the term has evaded critique, hence the significance and importance of this undertaking. This evaluation will first involve examining Christian and Islamic theological continuity. Then, I shall investigate Christian and Islamic theological dissimilarity concerning four core Christian doctrines. My objective is to show that the continuity and discontinuity of Christian and Islamic doctrine requires careful qualification of the term ‘Abrahamic faiths’. I conclude with some constructive reflections for inter-faith dialogue.

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