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Sipayung, Parulihan. "Fenomena Pemberhalaan Agama". Indonesian Journal of Theology 2, n.º 2 (13 de febrero de 2015): 155–78. http://dx.doi.org/10.46567/ijt.v2i2.73.
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Religions tend to imprison God in their formulation. It is even not impossible that religions can replace God. The very act of replacing God is known as the idolatry of religion. Let God be God and religions be God’s hands to bring liberation to the world.
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CROMARTIE, ALAN. "THE GOD OF THOMAS HOBBES". Historical Journal 51, n.º 4 (18 de noviembre de 2008): 857–79. http://dx.doi.org/10.1017/s0018246x08007103.
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ABSTRACTHobbes seems to have believed in ‘God’; he certainly disapproved of most ‘religion’, including virtually all forms of Christianity. This article disentangles the link between his ‘God’ and his ‘religion’; and in so doing illuminates what Stuart writers meant by ‘atheism’. Hobbes agreed with Sir Francis Bacon that ‘atheism’ was typically caused by bad religion (that is, by ‘superstitions’ designed to serve the interests of the clergy). The Hobbesian theory of language rules out the possibility of proving God's existence, but Hobbes seems to have believed in a Designer to whom a prudent man would offer worship. He also thought that commonwealths require revealed ‘religions’, which are shared systems of belief that rest on ‘faith’ in those who first proclaim them. Religions decay when ‘faith’ is undermined by the misconduct of ‘unpleasing priests’, especially if they enjoin ‘belief of contradictories’. Leviathan is anti-atheistic in seeking to undermine priestcraft and eliminate such flaws by reinterpretation of the Bible. Hobbes probably lacked ‘faith’. But he defended liturgy and ceremony even in the circumstances of the early 1650s; the religion that he favoured was a de-clericalized Anglicanism.
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omar seleme, hugo. "God without Religion". European Political Science 13, n.º 4 (3 de octubre de 2014): 373–75. http://dx.doi.org/10.1057/eps.2014.30.
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Barden, Garrett. "Religion without God". Irish Theological Quarterly 79, n.º 4 (23 de septiembre de 2014): 386–87. http://dx.doi.org/10.1177/0021140014543264b.
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Roberts, Stephen. "Religion without God". Theology 106, n.º 830 (marzo de 2003): 130–32. http://dx.doi.org/10.1177/0040571x0310600216.
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Stone, Jim. "A Theory of Religion". Religious Studies 27, n.º 3 (septiembre de 1991): 337–51. http://dx.doi.org/10.1017/s003441250002103x.
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What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to streng-then the doubt that one exists. Is a religion an attempt to approach God or appropriate the sacred? Then Theravada Buddhism is not a religion, for God and the sacred are irrelevancies in this tradition. Is a religion a practice that expresses and advances the ultimate concern of a large number of people? Then the stockmarket is a religion and so is the drug trade. Such accounts are typically too narrow or too general, unless they are circular. Perhaps religion has no essence.
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O'Keeffe, Terry. "Religion and Pluralism". Royal Institute of Philosophy Supplement 40 (marzo de 1996): 61–72. http://dx.doi.org/10.1017/s1358246100005865.
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The fact of a religiously plural world is one that is readily acknowledged by believers and non-believers alike. For religious believers, however, this fact poses a set of problems. Religions, at least most of the world's great religions, seem to present conflicting visions of the truth and competing accounts of the way to salvation. Faced with differing accounts of God in Judaism, Buddhism, Islam or Hinduism, what, for example can the Christian claim for the truth of Christian beliefs about God? John Hick, reflecting on the phenomenological similarity of worship in some of the great religious traditions, asks ‘whether people in church, synagogue, mosque, gurdwara and temple are worshipping different Gods or are worshipping the same God?’ (Hick and Hebblethwaite, 1980, p. 177). He rejects two possible answers to this question: that there exist many Gods, or that one religion, for example Christianity, worships the true God while all other religions worship false gods, which exist only in their imaginations.
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Manoharan, Karthick Ram. "Freedom from God: Periyar and Religion". Religions 11, n.º 1 (24 de diciembre de 2019): 10. http://dx.doi.org/10.3390/rel11010010.
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This paper looks at South Indian rationalist and anti-caste leader Periyar EV Ramasamy’s approach to religion. Periyar saw Hinduism as a fundamental degradation of the non-Brahmin community in general, the Dalits in particular. Here, I draw parallels between Periyar and Russian anarchist Mikhail Bakunin, especially with regards to their radical readings of religion and social power. Similar to Bakunin who inverts Christianity to look at Satan as the original free thinker, Periyar inverts Ramayana to consider the asura Ravana as a Dravidian hero and a victim of Brahminical supremacy. A militant atheist and an avowed enemy of God, Periyar was nevertheless aware of the importance of religion in social life, and I briefly explore his qualified support for Islam and Buddhism and his rationale for urging the lower castes to convert to these religions. I conclude that reading Periyar in the anarchist tradition might open up new ways of understanding his political thought.
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Nathi, Yugendar. "PHILOSOPHY OF GANDHI: VIEWS ON RELIGION AND GOD". SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 9, n.º 47 (1 de octubre de 2021): 11495–507. http://dx.doi.org/10.21922/srjhsel.v9i47.7689.
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Religion, according to Gandhi, is more or less, a way of life, and as such is the personal concern of the individual who has to choose his way of life. Gandhi believes that different religions are the different ways of apprehending the Truth. The basic conviction of Gandhi is that there is one reality – that of God, which is nothing else but Truth. His religious ideas are also derived from that conviction. If Truth is God, sincere pursuit of Truth is religion. Religion is ordinarily defined as devotion to some higher power or principle, Gandhi is not against such a description of religion, he only qualifies it further by saying that higher principle being truth, devotion to Truth (or God) is religion. Gandhi believes that true religion has to be practical. Therefore, he says that religion should pervade every aspect of our life. Religion is the belief that there is an ordered moral government of the universe, and this belief must have practical bearings for all aspects of life. According to Gandhi there is no difference between religious ideal and metaphysical or moral ideal, the religious way is also the way of truth – Sathyagraha. This paper discuss about Gandhi’s ideas of God, religion, the way of religion and the religious harmony in the world.
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Rosyid, Mohammad. "Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin". Ulumuna 16, n.º 2 (7 de noviembre de 2017): 403–42. http://dx.doi.org/10.20414/ujis.v16i2.184.
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One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religion of Adam) are equally perceived as condescendent, an only single power, and the Almighty. Both communities also share Adam as the first man in the world. So, it is not proportional if the public ridicule Samin community with atheist stigma.
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Gaston, Ray. "God, Religion and Reality". Theology 102, n.º 806 (marzo de 1999): 132–33. http://dx.doi.org/10.1177/0040571x9910200218.
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Bracken,, Joseph A. "Religion, Reason and God". Process Studies 37, n.º 2 (2008): 213–16. http://dx.doi.org/10.5840/process200837236.
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Khan, Mr Haroon Rashid y Aziz Ahmad Khan. "ہندومت اوراسلام میں تصورخداکاتقابلی مطالعہ". Al-Duhaa 1, n.º 02 (25 de febrero de 2021): 119–28. http://dx.doi.org/10.51665/al-duhaa.001.02.0038.
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It is a reality in world history that human and religion are inseparable from the beginning of the world. In the beginning religion for all humans was only one. But with the growth of human generation, humanity diverged from religion. Then the creator of the universe sent his messengers to guide mankind to straight path. But sometime after the death of the messengers and their companions, the believers coming at that time replaced the teachings of God. And they adopted a new man-made religion. Thus the number of religious increased in the world, now there are many religions in the world, the large and most popular religious are Christianity, Islam, Hinduism, Judaism, Buddhism and Sikhism. In the Aryan era, the Hindus were believers in one God, just like the like Muslims. Then gradually the number of Gods increased to millions, in this article we will compare the concept of God in Islam and Hinduism with the definition of both religions.
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Rahman, Fazlul. ""Cyberising" God: A Theo-Phenomenological Investigation of Religion Online and Online Religion". DINIKA : Academic Journal of Islamic Studies 1, n.º 3 (30 de diciembre de 2016): 291. http://dx.doi.org/10.22515/dinika.v1i3.254.
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A strong demand to rejuvenate the package of religion becomes inevitable consequence of current globalization era which is marked by the emerging of the giant network of networks, the Internet. By its high user and penetration number, the Internet creates some significant appropriations in the current societys social and religious lives. Religion Online and Online Religion are of many products of religions appropriation effort to the coming of Internet. Using theo-phenomenological approach to analyze an example of Religion Online and Online Religion, this paper concludes that Internet not only is a powerful technology that could change the face of religion but it also functions as a religion itself, that helps people feel Gods presence.Keywords:globalization, internet, religion online and online religion
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Buras, Todd. "Revisiting Reid on Religion". Journal of Scottish Philosophy 19, n.º 3 (septiembre de 2021): 261–74. http://dx.doi.org/10.3366/jsp.2021.0311.
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This paper answers two interpretive questions surrounding belief in God in Thomas Reid's philosophy, the status question and the detachability question. The former has to do with the type of justification Reid assigns to belief in God – immediate or mediate. The later question is whether anything philosophically significant depends on his belief in God. I argue that, for Reid, belief in God is immediately justified and integral to some parts of his system. Reid's response to skepticism about God is more complicated and more interesting than many of the contemporary philosophers who, citing Reid as inspiration, also hold that belief in God enjoys immediate justification. In Reid's hands the approach to belief in God does not compete with inferential justification, does not rely on a special faculty, and foregrounds the developmental character of his epistemology.
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Ahmed, Omar Hama Rashid. "Monotheism Concept in Islam and Famous Religions". Journal of AlMaarif University College, n.º 32(1) (27 de enero de 2021): 275–325. http://dx.doi.org/10.51345/.v32i1.186.g197.
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God invaded monotheism and believing in him alone is not a partner to him, but the human being deviated as the Messenger (peace be upon him) says in the hadith that he narrates from the Lord of Glory as a result of the deviation and the distance from the law of truth, human beings have established statutory and pagan religions to replace the heavenly religion. Knowing the Truth and falsehood to refute falsehoods and allegations of those who condemn falsehood, but the last message that descended on humanity is the religion of Islam, has special features: the oneness of God became clear and the idols were broken. A book that falsehood does not bring from his hands or from behind him a download from Hakim Hamid. Religious beliefs can be defined in general as the constants that a person embraces and lives his life according to its principles, regardless of the type of religion that he owes. Nature in many religions. This humble effort clarifies the perspective of some living religions towards God, including the heavenly religion and the positivism, so that we learn about their ideas and beliefs, and to warn of their contractual deviations, so that we distinguish between the true religions from the sick.
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Rončáková, Terézia. "Media as Religion. Stardom as Religion. Really? Christian Theological Confrontation". Religions 11, n.º 11 (30 de octubre de 2020): 568. http://dx.doi.org/10.3390/rel11110568.
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In the more recent scholarly literature on media, pop culture or celebrity studies, there has been a growing tendency to identify media, stardom and other pop culture forms of cult with religion. An increasing number of concepts have sprung up such as “media as religion” or “stardom as religion”. However, these concepts need to be critically scrutinized as to whether the use of specific theological terms in those concepts is sound and consistent—or, as the case may be, superficial. The primary aim of this paper is to examine whether there are essential intrinsic similarities between religion and media. To answer this question, we have examined the structural similarities between media and religion (by comparing their use of ritual and liturgy; emotions; cosmology; myth and archetype; and the cult of individualism in particular). Subsequently, we have analyzed the key terms that have emerged from those comparisons (religion and faith; God; emotions; community; liturgy; cosmology; archetypes; saints; individualism). The term religion is used in its broad sense; however, the subject is examined in detail within the context of Christian theology. We came to the conclusion that media religion is a non-theistic religio without God, with an exclusive emphasis on social cohesion. The absence of verticality, lack of transcendence to eternity as well as the non-existing relationship with God as a person—have determined the remaining partial conclusions presented herein.
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Ginex, Nicholas P. "Provide History Of Religion And God". Contemporary Issues in Education Research (CIER) 6, n.º 2 (27 de marzo de 2013): 199. http://dx.doi.org/10.19030/cier.v6i2.7729.
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There is a need for high school, college, and university educators to introduce their students to a history of mankinds development of religions and beliefs in God. Regarded as too sensitive a subject, students are deprived of learning how mankind has evolved ways to establish moral and righteous behavior to maintain harmony among competing groups within a growing community. Based upon facts and findings surfaced by such respected Egyptologists as James H. Breasted and E.A. Wallis Budge, this author conclusively reveals how the first formal religion of Egypt has been emulated by the Judaic, Christian, and Islamic religions. Historical findings provide meaningful evidence of the spiritual nature of man, the emergence of one God Amen, the development of the concepts of truth, a soul, hereafter, Son of God, and a universal God. These findings afford greater insights in the fields of theology, humanities, psychology, and sociology studies. More importantly, a greater understanding of the nature of man can energize religious leaders and the public to effect possible solutions with the assistance of those with perceptive minds and love of humanity.
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Grosshans, Hans-Peter. "Internal Realism and the Reality of God". European Journal for Philosophy of Religion 6, n.º 1 (21 de marzo de 2014): 61–77. http://dx.doi.org/10.24204/ejpr.v6i1.191.
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How do religions refer to reality in their language and symbols, and which reality do they envisage and encounter? on the basis of some examples of an understanding of religion without reference to reality, I first answer the question of what ‘realism’ is. realism has been an opposite concept to nominalism, idealism, empiricism and antirealism. The paper concentrates especially on the most recent formation of realism in opposition to antirealism. In a second section the consequences for philosophy of religion and theology are considered. How the reality, as it is considered in philosophy of religion and in theology, has to be characterised, if and how this reality is relevant for human beings, and what its relation is to everything else, can only be answered and clarified in a presentation in a language that is specific for this reality, the reality of God.
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이태하. "God, Religion and Salvation - From Natural Religion to Revealed Religion -". Sogang Journal of Philosophy 47, n.º ll (noviembre de 2016): 9–32. http://dx.doi.org/10.17325/sgjp.2016.47..9.
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Juwaini, Juwaini. "KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)". Abrahamic Religions: Jurnal Studi Agama-Agama 1, n.º 1 (27 de abril de 2021): 84. http://dx.doi.org/10.22373/arj.v1i1.9487.
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Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using descriptive analysis of the book History of God. The results of the study show that in Christianity the concept of divinity exists in the Trinity, namely God the Father, God the Son and the Holy Spirit. Where Jesus Christ is considered as God because it is believed that Jesus is the Word who became human. The strengths and weaknesses of the Trinity in Christianity that are not understood by everyone. The history book about God examines the history of human perceptions and experiences of God from the time of Prophet Abraham to the present. Karen Armstrong explains in detail the three monotheistic religions, namely Judaism, Christianity and Islam. The book also features Buddhist, Hindu and Confucian traditions. For Karen Armstrong Religion is not about believing in something. Religion is a matter of morals, behaving in ways that change oneself, bringing oneself closer to the holy and sacred.
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Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation". Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, n.º 1 (3 de junio de 2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.
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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization.
Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.
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Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS". J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, n.º 2 (30 de junio de 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.
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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society
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Lauenstein Led, Jens Christian. "I god Teatertro". Peripeti 5, n.º 9 (2 de diciembre de 2021): 149–52. http://dx.doi.org/10.7146/peri.v5i9.107668.
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En anmeldelse af Tro på teater - Essays om religion og teater udgivelse nr. 3 i bogserien Religion i det 21. århundrede, Københavns Universitet, forlaget Multivers 2006. Bidragydere fra dels teatervidenskabsfolk , dels teologer. anmeldelsen mener ikke, at der bliver tale om nogen egentlig sammentænkning. Redaktør er Dr.phil. Bent Holm
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Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection". Teologia i Moralność 9, n.º 2(16) (1 de enero de 2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.
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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.
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Acharya, Sankarshan. "A unifying philosophy of governance". Journal of Governance and Regulation 1, n.º 3 (2012): 126–37. http://dx.doi.org/10.22495/jgr_v1_i3_c1_p6.
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Bertrand Russell won Nobel Prize for arguing that science has triumphed over religion. Since religions are based on god, Russell’s argument implies that science has triumphed over both religion and god. But neither Russell nor anyone else has ever defined religion and god, rationally. The assertion about triumph of science (which is founded on rationality) over concepts such as religion and god (which are not defined rationally or scientifically in the extant literature) cannot be rational. This paper offers a novel rational philosophical foundation for the concepts of god, religion and science in which the claim that science triumphs over religion is redundant. This paper also presents substantial new insights about epistemic truths to help resolve current problems facing humanity like financial moral hazard and terrorism which have unnerved nations worldwide. The humanity now begs to answer a fundamental question of how we can govern ourselves. This paper offers a coherent set of credible answers. In particular, it offers a coherent unified philosophy about how humans have universally formed beliefs to govern themselves and how this philosophy could help resolve current problems. The universal rendering of beliefs articulated here subsumes the extant characterization of probability beliefs in mathematics, science, engineering, economics, religion and philosophy. The universal beliefs so articulated in this paper obviate the currently prevalent philosophical conflicts between religion and science or between theism and atheism and paves the way for optimal governance for prosperity amid stability. This philosophy also offers a rational characterization of the spiritual notion of Nirvana or salvation of the soul and the notion of epistemic truth. The unifying philosophy can help humanity achieve unity, stability and prosperity, sans financial moral hazard, antagonism, wars, nuclear proliferation, global warming and atmospheric pollution.
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EGGEN, Wiel. "Religion of a Family God?" Studies in Interreligious Dialogue 10, n.º 2 (1 de julio de 2000): 175–96. http://dx.doi.org/10.2143/sid.10.2.519050.
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Dietrich, Donald J. "Saving God: Religion after Idolatry". European Legacy 18, n.º 6 (octubre de 2013): 759–60. http://dx.doi.org/10.1080/10848770.2013.814886.
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Ormières, Jean-Louis. "Ronald Dworkin, Religion without God". Archives de sciences sociales des religions, n.º 164 (30 de diciembre de 2013): 188. http://dx.doi.org/10.4000/assr.25470.
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Aseri, Ankita. "Commercializing religion via trademarking God". Journal of World Intellectual Property 23, n.º 1-2 (12 de diciembre de 2019): 75–81. http://dx.doi.org/10.1111/jwip.12141.
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Silva, Luis Gustavo Teixeira da. "Ronald Dworkin. Religion without God". Tempo Social 29, n.º 1 (15 de abril de 2017): 337. http://dx.doi.org/10.11606/0103-2070.ts.2017.115749.
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Al Faruqi, Achmad Reza Hutama, Rif’at Husnul Ma’afi y Filaila Nurfaiza. "The Concept of God According to Sa’id Nursi". International Journal Ihya' 'Ulum al-Din 23, n.º 2 (19 de diciembre de 2021): 194–209. http://dx.doi.org/10.21580/ihya.23.2.7253.
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The concept of God is a fundamental concept for every religion, especially Islam. The concept of God in Islam is different from other religions, even emerging from the time of the Greek philosophical tradition and Eastern and Western mystical traditions. Not a few Muslims state that all religions are the same God. This is a problem for the religions of this world. Therefore, Sa’id Nursi clearly stated that the concept of God according to Islam is different from the concept of God according to other religions. The method used by the writer is descriptive and analytical. In this case, Badi'uzzaman has a perspective on the concept of God. God, according to Badi'uzzaman, is one immanent and radiates his light into the universe, thus creating the greatness of the universe and its contents, which is often called Tauhīd. Nursi understands monotheism as the basis of ideology and epistemology viewing the universe. So, Nursi's concept of divinity emphasizes the monotheistic aspect, in contrast to the esoteric and exoteric sides.
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Sipayung, Parulihan. ""THE MASKING GOD": Engaging Roger Haight and Wilfred Cantwell Smith in Search of the Living God in the Ongoing Deadly Covid-19 Pandemic". MAHABBAH: Journal of Religion and Education 3, n.º 1 (28 de febrero de 2022): 01–18. http://dx.doi.org/10.47135/mahabbah.v3i1.41.
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This study phenomenologically aims to reconsider the understandings and practices of religions in ongoing deadly Covid-19 pandemics. Religions and their naivety have become the pandemic within pandemic. Religions pretend to behave like God and the followers obey them uncritically and sometimes irrationally. This study argues that religions should become a window that through it the followers can experience the liberating presence of God who is characteristically pro-life and love. I argue whatever concept of truth religions have, life, and love must be the character of true faith in a true God. This study limitedly investigates global religious phenomena during the covid-19 pandemic all over the world and endeavors to give a theological appraisal based on the theology of Roger Haight and Wilfred Cantwell Smith. In conclusion, I argue, God is indeed present in human life but not transparently. God reveals God-self with a theo-philosophical mask. Thus, God is a masking God. Therefore, to understand God we should debunk the naïve understanding of religion and go beyond the religious phenomena to the absolute mysterious reality of God–The ‘Wholy Mysterious Other’.
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Bauto, Laode Monto. "PERSPEKTIF AGAMA DAN KEBUDAYAAN DALAM KEHIDUPAN MASYARAKAT INDONESIA (Suatu Tinjauan Sosiologi Agama)". JURNAL PENDIDIKAN ILMU SOSIAL 23, n.º 2 (7 de abril de 2016): 11. http://dx.doi.org/10.17509/jpis.v23i2.1616.
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The relationship of religion, culture and community very important or is a system of life because of the interconnectedness of each other. But the question of keberagamaan and social development will not be complete if only seen from one particular aspect only. For that in looking at the question of societal must go through a holistic approach. Required studies as the study of the sociology of religion and vice versa. It means the study of the life of keberagamaan the community won't be completed without involving sociology, sociological stats helper monkeys do not judge the religion concerned. Each nation or group that actually live up to the mandate of each religion, therefore by itself will manifest harmony, brotherhood, peace and comfort in the life of bermayarakat. Because religions have taught the truth and goodness and distanced from all malice, strife, discrimination etc. Religious life looks on mindset, behaviour or attitude and way of living one's religious attitude embodiment and able to receive different neighbor any religion as a servant of God Almighty. Religion as a guide of human life created by God, the one true God through his life. Whereas culture is as a habit or an Ordinance of human life created by the man itself results from creativity, taste and karsanya given by the Lord. Religion and culture influence each other each other. Religion affects culture, community groups, and ethnic groups. The culture tends to be fickle to any people or groups who really lives in accordance with the mandate his religion each, hence will automatically be eventuate harmony, the peace and comfort in life bermayarakat. Because of religion have taught truth and goodness and removed from all philippic, dissensions, discrimination and others. Religious life looks on people think, behavior or attitude and manner embodiment attitude religious life someone and capable of receiving fellow different any religious as the servants of allah swt. Religion as a guideline human life created by god, of almighty god in lived his life. While culture is as habit or procedures of human life created by human beings themselves from the power copyright, taste and karsanya given by god. Religion and culture interplay each other. Religious affect culture, the group, and peoples. Culture capricious tending to any people or groups who really lives in accordance with each, amanah his religion hence with itself would be harmony, the fraternity, peace and comfort in life community. Because of religion have taught truth and goodness and badness, taking away from all dissensions, discrimination and others. Religious life seemed in a pattern of thought, of behavior or attitude and manner of living religious embodiment of the attitude of someone and capable of receiving a fellow who is different any religious a follower of allah swt. Religion as a guideline human life created by the lord of almighty god in lived his life. While culture is as the habit or procedures of human life created by human beings themselves from the power of copyright, taste and karsanya given by god. Religion and culture on each other. Affecting culture, religion community groups, and peoples.Keywords :Religion, cultural and society
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Campbell, David E. "Religion as Political Tribalism". Forum 19, n.º 3 (29 de noviembre de 2021): 499–518. http://dx.doi.org/10.1515/for-2021-2026.
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Abstract Is religion a form of political tribalism? Conventional wisdom suggests it is. Discussion of religion and American politics generally focuses on the “God Gap”—the tendency for religious Americans to vote Republican, while the non-religious vote Democratic. However, there is also reason to argue that religion cannot be reduced to political tribalism. The God Gap is found mostly among white voters; among people of color, religiosity is a far weaker predictor of the vote. Even among white voters, the size of the God Gap varies across different religious traditions. Furthermore, there is more nuance to the non-religious population than suggested by the standard account of the God Gap. When the analysis includes the full scope of the American religious landscape, religion is not as “tribal” as conventional wisdom suggests.
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Brown, Iem. "Contemporary Indonesian Buddhism and Monotheism". Journal of Southeast Asian Studies 18, n.º 1 (marzo de 1987): 108–17. http://dx.doi.org/10.1017/s0022463400001284.
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The philosophical basis of the Indonesian state, first framed in 1945, is the Panca Sila or Five Principles. Since 1985 all political and social organizations including religious ones have had to subscribe to the Panca Sila as their sole philosophical principle (Azas Tunggal). The first of the Five Principles is belief in Tuhan Yang Maha Esa, normally, though not entirely satisfactorily, translated as the One Supreme God. The founders of the state had accepted this principle rather than a more specific statement of belief in the God of Islam, the religion of the majority of the people. Its formulation was clearly a compromise, aimed at stressing the importance of religion in the state, but avoiding declaring Islam as the state religion. As it stood, the principle was generally acceptable to followers of Islam, Christianity and Hinduism, and all religions which did acknowledge the existence of God, in one form or another.
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Fu, Yu y Xi Kang. "A Secular Interpretation of God in Christianity under Holographic Theory". Economics, Law and Policy 2, n.º 1 (1 de julio de 2019): p129. http://dx.doi.org/10.22158/elp.v2n1p129.
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God is the core of Christian religion, where the whole Christian faith and creed rest upon. While the relationship between the mortal and God is the fundamental question that makes Christianity distinguish from other religions. This paper aims to discover the secular meaning of God, such as in China, with the perspective of relationship between God and mortal and the theory of holographic theory, which brings atheists a better comprehension of human beings and the universe through a religious philosophy.
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Sumarno. "PEMAHAMAN SILA KETUHANAN YANG MAHA ESA MENURUT IMAN KRISTEN (Bagian 1)". Jurnal Arrabona 2, n.º 1 (20 de julio de 2022): 75–99. http://dx.doi.org/10.57058/juar.v2i1.24.
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The existence of various kinds of religions and beliefs in Indonesia, naturally leads to various kinds of understanding of the precepts of the Almighty God. This fact cannot be avoided, because each religion is based on the conception and teachings of its own religion. Moreover, each religion has its own sacred book. This often leads to serious debates between adherents of one religion with another and not even rarely cause disputes. This fact is also what often cornered and branded Christianity as a polytheistic religion. The question is, is it true that Christianity is a polytheistic religion? Is it true that God is three? Is it true that unity in Christianity makes no sense at all? Or is Christianity the opposite which is true monotheism? It is on this basis that the writer raises this point as an attempt to provide an explanation, description and answer to those who do not understand the conception of oneness according to the Bible.
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Bosch, David J. "The Church in Dialogue: From Self-Delusion to Vulnerability". Missiology: An International Review 16, n.º 2 (abril de 1988): 131–47. http://dx.doi.org/10.1177/009182968801600201.
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A survey of Christian attitudes to other religions since the 1893 Chicago World's Parliament of Religions is followed by a discussion of factors that have forced (Western) Christians to reevaluate their traditional stance in this regard. Different approaches (such as those of Farquhar, Rahner, and, more recently, Knitter) are briefly surveyed. The author suggests that most “solutions” to this problem may be too neat and opts for the “paradox of asserting both ultimate commitment to one's own religion and total openness to another's religion.” We cannot limit God to our understanding and experience of God. With this partial understanding and experience, we enter into dialogue with others, “but we do so with conviction and commitment.”
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Wathani, Syamsul. "DIALEKTIKA AL-QUR'AN DENGAN POLA PIKIR KEBERAGAMAAN MASYARAKAT ARAB: Analisis Psiko-Sosial". Indonesian Journal of Islamic Literature and Muslim Society 1, n.º 2 (31 de diciembre de 2016): 181. http://dx.doi.org/10.22515/islimus.v1i2.429.
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This article discusses the mindset of Arab society towards religion which is answered and it was changed after the Koran came. This relationship is dialectic, the Arab community as khitab al-Quran. The approach used by the social history of social psychoanalysis. With this approach, this article found some important conclusions. (1) Social history emphasizes that geographic factors, psychological, and social culture have shaped their social siko. Psycho-social impact on their perspectives on God and Religion. God was related to a god (dewa) who can help the biological necessities of life, although not psychologically soothing. As the unsound of the psico-social condition, the way they understand the religions is not correct. They profess religion, somehow does not feel the presence of God. The more they worship Gods, the more discrepancies, social injustices, and tyranny happen. Responding to that matter, the Quran apply persuasive method as the advice (al-din al-nasihah), and discussion (jidal) as their way of thought on religion. (2) The Qur'an came alter their patterns of psychological evolution, from an-nafs al-ammara as bi-su society into an-nafs al-lawwamah, until in the end, they had a quiet soul (an-nafs al-Mutmainnah)
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Thompson, Curtis L. "God, World, and Freedom". Owl of Minerva 52, n.º 1 (2021): 89–115. http://dx.doi.org/10.5840/owl202152836.
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The second volume of Hegel’s Lectures on the Philosophy of Religion emphasizes the pulsating particularities that distinguish the religions of history from one another. This volume discloses Hegel’s philosophical theology to be an open system whose concepts, as Jon Stewart points out, are no mere abstractions but principles concretely instantiated in the real world. This article first reviews key analytical notions used in investigating religions, with the notion of freedom being the most important. Next are examined two models of the God-world relation that have gained significant attention in the secondary literature on Hegel: pantheism, which affirms God as the substantial power in all things, and panentheism, which affirms all things as being in God. The essay’s final portion turns to a third model of the God-world relation, pantransentheism, which affirms that all things are being transformed in God. There I offer a very abbreviated gesture towards a Hegelian pantransentheism.
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Abdullah, Fatimah. "Equality of religions: a preliminary response". Journal of Islam in Asia (E-ISSN: 2289-8077) 7, n.º 1 (30 de junio de 2010): 145. http://dx.doi.org/10.31436/jia.v7i1.120.
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Different religion perceives Truth differently and conceptions of that Truth may even be tangential, let alone identical. Islam is both exclusive and inclusive. As far as theological or creedal matters are concern, Islam is exclusive. The creedal matters pertaining to question of God, His nature or attributes, Muslims should not compromise with conception or perception of other religions, except in a very general rubūbiyyah manner. In other word, we cannot dilute the concept of God with that of other religions. As for moral and ethical values, the door is wide open for polite conversation, dialogue and cooperation. In fact, noble ethical principles of interpersonal relationship found in most religious teachings serve as source of guidance for human relationship. For the crux of all religions are peace, balance and harmony not violence and aggression. The concept of universalism in the religion of Islam manifests itself in inclusively aspect of its teaching particularly in dealing with other religion adherents. Even though Islam is exclusive towards its unique tawḥīd, however the treatment is based on the humanity that is to make no distinction between all different nations as the creations of God. Therefore, there is no such thing to discriminate or degrade others since all are Gods creations that receive blessings or graces from Him alone. In this respect, Islam comes out with several principles deal with the diversity of religion or belief as well as race and nations.
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Petrey, Taylor G. "Rethinking Mormonism's Heavenly Mother". Harvard Theological Review 109, n.º 3 (julio de 2016): 315–41. http://dx.doi.org/10.1017/s0017816016000122.
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When feminists interrogate the symbolic realm of religion, they often expose much of theological discourse as an idealized projection of a masculine subjectivity. In response to androcentric theological discourse, some feminists’ approaches have reframed religion in support of feminine subjectivity. For example, Luce Irigaray experienced an important, constructive turn to religion in her writings in the 1980s and 1990s following her early criticism of phallogocentric Western philosophy. She argued provocatively:Monotheistic religions speak to us of God the Father and God made man; nothing is said of a God the Mother or of God made Woman, or even of God as a couple or couples. Not all the transcendental fancies, or ecstasies of every type, not all the quibbling over maternity and the neutrality (neuterness) of God, can succeed in erasing this one reality that determines identities, rights, symbols, and discourse.Elsewhere, she contends: “as long as woman lacks a divine made in her image she cannot establish her subjectivity or achieve a goal of her own. She lacks an ideal that would be her goal or path in becoming.” For Irigaray, “to become divine” means to become a subject, as opposed to being a term that defines the other. Fertility, motherhood, and female genealogies are central to Irigaray's divine woman as a way to establish female subjectivity.
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Shook, John R. "Are People Born to be Believers, or are Gods Born to be Believed?" Method and Theory in the Study of Religion 29, n.º 4-5 (16 de noviembre de 2017): 353–73. http://dx.doi.org/10.1163/15700682-12341389.
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AbstractProposals that god-belief is an innate capacity of all humanity have not been confirmed by empirical studies. Scientific disciplines presently lean against god-belief’s innateness. Perhaps religion should be relieved that belief in gods is not innate. Intuitive cognitive functions supporting god-belief offer little convergence upon any god. Religious pluralism back to the Stone Age displays no consensus either. Any cognition for god-belief can only be deemed as mostly or entirely misleading. Theology has tried to forestall that skeptical judgment, by dictating what counts as authentic religiosity and who enjoys a valid idea of god. Justin Barrett exemplifies this theological interference with scientific inquiry. Contorting the anthropology and cognitive science of religion too far, his quest for a primal natural religion won’t match up with his search for intuitive conceptions of god. His quest for god-belief’s innateness devolves into theological dogmatism, deepening doubts that scientific theories of religion will validate god-belief.
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Gellman, Jerome. "I Called to God from a Narrow Place... A Wide Future for Philosophy of Religion". European Journal for Philosophy of Religion 3, n.º 1 (21 de marzo de 2011): 43–66. http://dx.doi.org/10.24204/ejpr.v3i1.380.
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I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating “acceptability” I mean evaluation of: truth, morality, spiritual efficacy and human flourishing, in fact any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the “esoteric” level of world religions, including components of strong ineffability, weak ineffability, and an alleged perennial philosophy. All this should involve a cooperative effort between analytic, comparative, and feminist philosophy of religion.
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Vroom, Hendrik M. "Do all Religious Traditions Worship the Same God?" Religious Studies 26, n.º 1 (marzo de 1990): 73–90. http://dx.doi.org/10.1017/s0034412500020217.
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Do all religions worship the same God? Sometimes this question is answered positively, sometimes negatively. Various reasons are given. In the first four sections of this paper we will analyse arguments which affirm or deny that all religions worship the same God. We will see that different types of argument are used. Some authors base their answers to our question on their theological insights (section 1); others defend their thesis with reference to the results of studies in comparative religion (section 2); a third type of argument derives from the philosophy of religion (section 3) and a fourth from philosophical views regarding the ultimate unity of the world (section 4). After this survey we will deal with the structure of the various arguments given. What kind of argument is decisive? I will also make some comments on each of these arguments in order to develop my own. We will then draw our conclusion as to the kind of arguments which are appropriate to our theme (section 5). In the last section I will elaborate my own view.
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Cathcart, Tim. "If God Is with Us". Vulcan 6, n.º 1 (22 de octubre de 2018): 61–80. http://dx.doi.org/10.1163/22134603-00601004.
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This article uses the metaphor of the U.S. Air Force as religion to provide a fresh perspective in understanding a technologically-based culture built on matters of life-and-death. The United States Air Force is the youngest military service of the United States, just recently celebrating its 70th anniversary of independent existence. The U.S. Air Force has venerated traditions, hallowed rituals, sacred myths, and holy doctrine. Its culture also has a strong respect for the well-established hierarchy, a deeply instilled reverence for senior members, a bureaucracy famous for resistance to change, and beliefs about salvation from very real, mortal danger. All of these characteristics have counterparts in religions and will be used to describe a model of a “military religion” with particular focus on the U.S. Air Force. Using this model, the Air Force’s organizational resistance to change, approach to technology and technological change, integration with other military services, and systemic cultural issues can be considered in a new light. The religious narrative—with the organizational roles of actors such as priests, prophets, and laity, and the institutional connotations of theological terms such as sacredness—provides a richer understanding of the sublimity of the U.S. Air Force and what it means to be an airman.
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Gutauskas, Mintautas. "DEMASKUOTA RELIGIJA KAIP RELIGIJOS DUOTIS SEKULIARIZUOTOJE KASDIENYBĖJE". Religija ir kultūra 5, n.º 1 (1 de enero de 2008): 40–51. http://dx.doi.org/10.15388/relig.2008.1.2793.
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Straipsnyje keliama hipotezė, kad sekuliarizuotoje kasdienybėje religija jau nebėra jos vidaus dalykas, bet tampa duota iš karto demaskuotu pavidalu. Remiantis J. Baudrillardo simuliacijos ir simuliakro interpretacija bei P. Sloterdijko ciniškos sąmonės analize, išryškinamas religijos demaskavimo pobūdis sekuliarizuotoje kasdienybėje. Straipsnio tikslas – išsiaiškinti įvairių demaskavimo būdų ontologines prielaidas. Manoma, kad visų demaskavimo būdų prielaida – susvyravęs Dievo kaip absoliučios tikrovės pripažinimas. Kaip demaskavimo forma aptariamas ateistinis Dievo neigimas. Toliau nagrinėjamas religijos kaip simuliacijos demaskavimas, kuris atskleidžia religiją kaip spektaklį, už kurio slypi tikrasis tikroviškumo matmuo – galia, psichinė realybė ar ekonominė plotmė. Remiantis H. G. Gadamerio preteksto samprata bei P. Sloterdijko ciniškos tiesos kaip nuogos tiesos interpretacija, atskleidžiamas demaskacinio mąstymo pobūdis. Parodoma, kaip demaskuojantis mąstymas išmoksta už kiekvieno teksto rasti pretekstą, už kiekvienos tiesos – nuogą tiesą. Galiausiai keliamas demaskavimo ribų ir religijos galimybės sekuliarizuotoje visuomenėje klausimas.Pagrindiniai žodžiai: religija, sekuliarizacija, kasdienybė, simuliacija, cinizmas.UNMASKED RELIGION AS A GIVEN OF RELIGION IN THE SECULARIZED EVERYDAY-LIFEMintautas Gutauskas SummaryThe article raises the hypothesis that religion is not an internal feature of the secularized everyday-life, but religion is given in its undisguised semblance. The character of unmasking of religion in the secularized everyday-life is explained with reference to J. Baudrillard’s interpretation of simulation and simulacra and to P. Sloterdijk’s analysis of cynical consciousness. The object of the article is the ontological presuppositions of such unmaskings. It is supposed that the presupposition of all unmaskings of religion is the tumbling acceptance of God’s absolute reality. The atheistic denial of God is analyzed as a form of unmasking. Further the unmasking of religion as simulacra is examined. It discloses religion as a spectacle, which masks true dimension of reality – power, mental reality or economical dimension. According to this various forms of unmasking are distinguished. The character of unmasking thinking is explained with the reference to H. G. Gadamer’s concept of pre-text ant to P. Sloterdijk’s interpretation of the cynical truth as naked truth. It is revealed how the unmasking thought learns to find the pre-text behind every text, the naked truth behind every truth. Finally raises the question about the limits of unmaskings and the possibility of religion in the periphery of these unmaskings.Keywords: religion, secularization, everyday-life, simulation, cynicism.
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Dewantara, Agustinus Wisnu. "MEREFLEKSIKAN TUHAN DALAM PERSPEKTIF METAFISIKA, DAN RELEVASINYA BAGI MULTIKULTURALISME INDONESIA". JPAK: Jurnal Pendidikan Agama Katolik 16, n.º 8 (10 de noviembre de 2018): 3–18. http://dx.doi.org/10.34150/jpak.v16i8.74.
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Talking about God can not be separated from the activity of human thought. Activity is the heart of metaphysics. Searching religious authenticity tends to lead to a leap in harsh encounter with other religions. This interfaith encounter harsh posed a dilemma. Why? Because on the one hand religion is the peacemaker, but on the other hand it’s has of encouraging conflict and even violence. Understanding God is not quite done only by understanding the religion dogma, but to understand God rationally it is needed. It is true that humans understand the world according to his own ego, but it is not simultaneously affirm that God is only a projection of the human mind. Humans understand things outside of himself because no awareness of it. On this side of metaphysics finds itself. Analogical approach allows humans to approach and express God metaphysically. Human clearly can not express the reality of the divine in human language, but with the human intellect is able to reflect something about the relationship with God. Analogy allows humans to enter the metaphysical discussion about God. People who are at this point should come to the understanding that God is the Same One More From My mind, The Impossible is defined, the Supreme Mystery, and infinitely far above any human thoughts.
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Hyunjong Choi. "Religion and Kingdom of God: Is ‘Society without God’ Happier?" Studies in Religion(The Journal of the Korean Association for the History of Religions) 76, n.º 2 (junio de 2016): 143–71. http://dx.doi.org/10.21457/kars.76.2.201606.143.
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