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Artykuły w czasopismach na temat "New Religious Movements"
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Pietsch, Andreas, i Sita Steckel. "New Religious Movements before Modernity?" Nova Religio 21, nr 4 (1.05.2018): 13–37. http://dx.doi.org/10.1525/nr.2018.21.4.13.
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Can the study of new religious movements be extended historically towards a longue durée history of religious innovation? Several sociological theories suggest that fundamental differences between premodern and modern religious configurations preclude this, pointing to a lack of religious diversity and freedom of religion in premodern centuries. Written from a historical perspective, this article questions this view and suggests historical religious movements within Christianity as possible material for a long-term perspective. Using the Franciscans and the Family of Love as examples, it points out possible themes for productive interdisciplinary research. One suggestion is to study the criticisms surrounding premodern new religious movements, which might be used to analyze the historical differentiation of religion. Another avenue is the study of premodern terminologies and concepts for religious communities, which could provide a historical horizon for the ongoing debate about the typology of new religions.
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Zeller, Benjamin E. "New Religious Movements and Food". Nova Religio 23, nr 1 (1.08.2019): 5–13. http://dx.doi.org/10.1525/nr.2019.23.1.5.
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This special issue of Nova Religio brings together four articles that examine particular intersections of new religious movements and food. Dan McKanan examines spiritual food practices within the loose network of spiritual movements associated with Anthroposophy, the turn of the century “spiritual science” developed by Rudolf Steiner (1861–1925) that continues to have resonance today. Susannah Crockford contributes an article on fasting traditions in the contemporary New Age movement, based on her ethnographic fieldwork in Sedona, Arizona. Dusty Hoesly writes on the countercultural California group the Brotherhood of the Sun, which operated a series of highly successful food businesses in the 1970s and 1980s, and which he situates within a tradition of mindful food production and consumption. Constance Elsberg’s study of food practices and food entrepreneurship in Yogi Bhajan’s (1929–2004) Healthy, Happy, Holy Organization (3HO) movement uses the lens of food to examine the group’s growth, institutionalization, and subsequent struggles. This introduction contextualizes these four movements, and other new religious movements, in terms of their engagement with food, using the lenses of social, cultural, economic, and structural factors.
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Zeller, Benjamin E. "New Religious Movements and Science". Nova Religio 14, nr 4 (1.05.2011): 4–10. http://dx.doi.org/10.1525/nr.2011.14.4.4.
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The notion or idea of science, quite aside from actual scientific enterprises, has achieved tremendous cultural power and prestige in modern society. The four studies in this special issue of Nova Religio on science and new religious movements indicate not only this newfound power, but also the contentious nature of its definition as well as its limits. The four articles reveal how founders, leaders and practitioners of new religious movements seek the authoritative mantle of science, and with it a perceived legitimacy, as well as challenge normative (Western) approaches to science assumed in much of modern society. In fact, these new religions generally seek to supplant normative Western science with the alternative religious-scientific systems they champion.
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Introvigne, Massimo. "New Religious Movements and the Visual Arts". Nova Religio 19, nr 4 (1.05.2016): 3–13. http://dx.doi.org/10.1525/nr.2016.19.4.3.
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Contrary to popular conceptions, modern artists are often religious. Some of them are part of mainstream religions including Catholicism, Protestantism, Judaism, and Islam. Others try to establish new religions and forms of spirituality based on art itself. A significant number of artists, while alienated from traditional religions, were either part of, or deeply influenced by, new religious movements and esoteric groups. Scholars have particularly focused on the influence of the Theosophical Society on the visual arts, but other movements have also been significant.
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Davis, Rex. "Bibliography: New Religious Movements". Modern Churchman 27, nr 4 (styczeń 1985): 41–46. http://dx.doi.org/10.3828/mc.27.4.41.
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Hackett, Rosalind, Karen E. Fields i Jean Comaroff. "African New Religious Movements". African Studies Review 29, nr 3 (wrzesień 1986): 141. http://dx.doi.org/10.2307/524088.
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Saliba, John A. "Understanding New Religious Movements". Nova Religio 8, nr 3 (1.03.2005): 122–23. http://dx.doi.org/10.1525/nr.2005.8.3.122.
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Mitchell, Lois P., i John A. Saliba. "Understanding New Religious Movements". Sociology of Religion 58, nr 2 (1997): 199. http://dx.doi.org/10.2307/3711881.
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Jones, Douglas FitzHenry. "Reading “New” Religious Movements Historically". Nova Religio 16, nr 2 (1.11.2012): 29–46. http://dx.doi.org/10.1525/nr.2012.16.2.29.
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This article surveys the relationship of the Heaven's Gate movement to the cultural context of science fiction while also engaging broader issues in the retrospective account of violence in new religious movements. Against theories that see violence as the consequence of social isolation and the escalating confusion of representation and reality, I argue that members of Heaven's Gate were not only “tapped in” to the reality outside the group but were markedly self-conscious about their engagement with that reality through the medium of science fiction. Using Heaven's Gate as an example, I propose that we read the concepts espoused by new religious movements in the past not in light of their fate but rather as imbedded in the historical realities in which they originally functioned in a meaningful and deliberate fashion.
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Willsky-Ciollo, Lydia. "New Religious Movements in the Long Nineteenth Century". Nova Religio 23, nr 2 (1.11.2019): 5–17. http://dx.doi.org/10.1525/nr.2019.23.2.5.
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This introduction provides a brief overview of the period known as the “long nineteenth century,” which played host to and helped to shape numerous new religious movements. Highlighting the impact and occasional convergence of various political, social, and religious movements and events in both the United States and globally, this essay seeks to show that the examination of new religious movements in the nineteenth century offers a means of applying scholarship in new religious movements to religions that may be defined as “old,” while simultaneously opening new ways of understanding new religions more broadly. In the process, this overview provides background for the articles included in this special issue of Nova Religio, which explore subjects including religious utopianism; gender, politics, and Pentecostalism; Mormonism and foreign missions; and the relationships of new religious movements to visual art.
Rozprawy doktorskie na temat "New Religious Movements"
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Wilkinson, Gregory E. "The next Aum: religious violence and new religious movements in twenty-first century Japan". Diss., University of Iowa, 2009. https://ir.uiowa.edu/etd/272.
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The violence of Aum Shinrikyo has had four observable consequences for new religious movements in Japan: a change in posture by the Japanese government toward new religious movements, stricter laws and regulations regarding new religious movements and tighter enforcement of those laws, a growing skepticism by the media and scholars towards new religious movements, and increasing skepticism about new religions movements among community groups and the public at large. This study will show that the crimes of Aum Shinrikyo have created a shift in Japan's society resulting in a contraction of operational space available to Japan's new religious movements.
For this study `operational space' refers to the sociopolitical boundaries in which a group can operate, in other words, a religion's freedom to believe, practice, organize, and conduct economic activities free from government restriction and undue influence by other individuals or groups.
The proposed thesis will be illustrated by several case studies that look specifically at particular instances of contraction of operational space for Japanese new religious movements including Soka Gakkai, Hono-hana Sanpogyo, The Unification Church of Japan (Toitsu Kyokai) and Panawave Laboratory. Each case study will analyze how interactions between Japanese new religions movements and aspects or segments of Japanese society have changed due to a paradigm shift caused by the crimes of Aum.
The thesis is supported by a theoretical framework that draws on theories of Japanese new religious movements and theories of religion and violence. The research builds upon this framework through in-depth study of writings by leaders of Japanese new religious movements (particularly the writings of Aum leader Asahara Shoko, Japanese and Western scholarship on new religious movements, as well as government documents, media reports, personal interviews and field observations to produce a unique analysis of the Post-Aum Era for Japan's new religious movements.
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Taylor, David M., i Kristopher W. Struve. "Triggers of violence in new religious movements". Thesis, Monterey, California. Naval Postgraduate School, 2012. http://hdl.handle.net/10945/27912.
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The research for this study has aimed at determining whether New Religious Movements (NRM) shared certain attributes (i.e., characteristics) that might help determine their propensity for violence. The goal was a model that a government or civil authority could use to compare a budding religious movement to determine whether it might become violent. This study only included post-World War II NRMs to limit the scope of research, and religious sects were excluded. A review of relevant literature in the study of NRMs and religious violence highlighted ten attributes that seemed to be prevalent in violent NRMs dramatic denouements, strict rule of law/high commitment, supernaturalism, new religion/teachings, isolationism, apocalyptic teachings, charismatic leader, absolute authority, group fragility, and repression. These ten attributes were used to grade all of the NRMs and the results were analyzed using Social Network Analysis (SNA) techniques for similarity. The results showed that violent NRMs clustered together meaning that they were more closely associated with certain attributes. The attribute scores for dramatic denouements, strict rule of law, apocalyptic teachings, and isolationism were substantially more associated with violent NRMs than with nonviolent NRMs.
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Zhang, Hansong. "New Religious Movements, Mental Health, and Well-Being". Thesis, University of North Texas, 2019. https://digital.library.unt.edu/ark:/67531/metadc1538749/.
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Recent years have observed significant change in the landscape of American religious/spiritual environment and religious/spiritual groups called new religious movements (NRMs) have developed as an alternative for many individuals to engage in religious/spiritual beliefs and practices outside the traditional religions. It was unclear if participation in NRMs provide adherents with similar mental health benefits as participation in traditional religious groups, or whether there might be important differences. The current study examined the link between participation in NRMs and relevant social and psychological outcomes including mental health symptoms, emotional well-being, attachment style, and social relationships. I recruited participants from three groups: (1) NRMs, (2) traditional religious groups, and (3) no religious/spiritual identification. I explored group differences in five key areas of mental health and well-being: (1) mental health symptoms, (2) subjective well-being, (3) attachment, (4) social belonging, and (5) meaning in life. The overall results suggested that NRM participants showed relatively few differences compared to traditional religious participants in regard to the above psychological profile. NRM participants reported more differences compared to participants who were neither religious nor spiritual. In this regard, NRM involvement was associated with some positive outcomes, including positive emotional well-being and meaning in life, and some negative outcomes, including anxious adult attachment, low sense of belonging compared to non-religious individuals, and higher rates of depression. Limitations, suggestions for future research, and practical applications are discussed.
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Mitchell, Michelle. "Surviving and Thriving in a Hostile Religious Culture". FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1639.
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The present study explored a minority oppositional religious culture, which continued practicing despite overt hostilities to their practices. The qualitative research project utilized interviews and observations of the Gardnerian Wiccans in Broward County, Florida. The narrative data were transcribed, coded, and categorized into three themes related to the following research questions: Why would individuals create a secretive religion? Given they had to practice in secret, what about this religion had people seeking out information and joining Covens? What would keep this group together despite opposition from dominant culture? As a microcosm for religious conflict in society, the study showed differences in the culture’s religious paradigm structure as a major factor for religious conflict.
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Griffin, Lonnie F. "An analysis of print media reporting of established religions and new religious movements". [Tampa, Fla.] : University of South Florida, 2004. http://purl.fcla.edu/fcla/etd/SFE0000276.
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Griffin, Lonnie F. III. "An Analysis of Print Media Reporting of Established Religions and New Religious Movements". Scholar Commons, 2004. https://scholarcommons.usf.edu/etd/1057.
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This thesis reports findings from a content analysis of 720 newspaper articles and 3,052 newspaper article cases focused on the issue of print media bias. Sunday editions of three major newspapers were drawn from the six-year period 1998-2003 for analysis. Prior research has uncovered print media bias in reporting of religious groups, and this thesis examines the substance of those claims pertaining to both established religions and new religious movements. Research findings show that established religions and their members are typically described in favorable or neutral terms, while new religious movements and their members are consistently described with pejorative terms. However, specific established religion members received the overwhelming majority of negative religion member descriptors. Articles focusing on established religion members were found to contain the bulk of visual aides accompanying the articles. Newspaper articles discussed incidents of violence by and/or against specific religious groups of both types of religion with a high frequency. Also, newspaper article themes and angles were found to be important for conveying the content of the articles. Additionally, an appendix is included that analyzes the treatment of religion, established religions and their members, and new religious movements and their members in sociology textbooks.
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Kingsbury, Kate. "New Mouride movements in Dakar and the diaspora". Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669764.
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Tweddell, Ian. "The use of the Internet by Japanese new religious movements". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ53420.pdf.
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Silva, José Antunes da. "The development of new religious movements in an African context". Theological Research Exchange Network (TREN), 1992. http://www.tren.com.
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Rose, Dale Joseph. "Our Master’s Legacy: Belief and Ritual in Mission De L’esprit Saint". TopSCHOLAR®, 2015. http://digitalcommons.wku.edu/theses/1526.
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This thesis is a folkloristic examination of the religious beliefs and rituals associated with members of a religious movement known as Mission De L’Ésprit Saint. Mission De L’Ésprit Saint is a Quebecois religious denomination which believes that their founder was the physical incarnation of the Holy Spirit, and the movement strives to continue the teachings which were laid down during his lifetime. The major components of Mission theology and history, as well as an introductory consideration of their cosmology and worldview will be the major focus of this document, as well as a consideration of the role that Folklore has in understanding marginal religious movements.
Książki na temat "New Religious Movements"
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Nussbaum, Stan. New religious movements. Elkhart, IN: Mission Focus Publications, 1989.
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New religious movements. Upper Saddle River, NJ: Prentice Hall, 2007.
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Understanding new religious movements. Grand Rapids, Mich: W.B. Eerdmans, 1996.
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Saliba, John A. Understanding new religious movements. Wyd. 2. Walnut Creek, CA: Altamira Press, 2003.
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Violence and new religious movements. New York: Oxford University Press, 2011.
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Bogdan, Henrik, i James R. Lewis, red. Sexuality and New Religious Movements. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137386434.
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N, Njiru Joseph, red. New religious movements in Africa. Nairobi, Kenya: Paulines Publications Africa, 2001.
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B, Clarke Peter. Encyclopedia of new religious movements. Palo Alto, Calif: Ebrary, 2007.
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Sexuality and new religious movements. New York: Palgrave Macmillan, 2014.
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J, Hackett Rosalind I., red. New religious movements in Nigeria. Lewiston, N.Y: E. Mellen Press, 1987.
Znajdź pełny tekst źródłaCzęści książek na temat "New Religious Movements"
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Dawson, Lome L. "New Religious Movements". W The Blackwell Companion to the Study of Religion, 369–84. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405168748.ch21.
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Laycock, Joseph. "What Are New Religious Movements?" W New Religious Movements, 1–21. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-1.
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Laycock, Joseph. "Glossary". W New Religious Movements, 136–41. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-9.
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Laycock, Joseph. "NRMs, Gender, and Sexuality". W New Religious Movements, 110–30. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-7.
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Laycock, Joseph. "Charisma, Leadership, and Authority". W New Religious Movements, 58–74. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-4.
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Laycock, Joseph. "Postscript: NRMs and Social Media". W New Religious Movements, 131–35. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-8.
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Laycock, Joseph. "Beyond Brainwashing". W New Religious Movements, 38–57. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-3.
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Laycock, Joseph. "How To Research NRMs". W New Religious Movements, 22–37. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-2.
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Laycock, Joseph. "Millennialism, Prophecy, and Failed Prophecy". W New Religious Movements, 75–89. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-5.
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Laycock, Joseph. "NRMs and Violence". W New Religious Movements, 90–109. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003214212-6.
Pełny tekst źródłaStreszczenia konferencji na temat "New Religious Movements"
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Pabbajah, M., H. Jubba, R. Widyanti, T. Pabbajah i S. Iribaram. "Internet of Religion: Islam and New Media Construction of Religious Movements in Indonesia". W Proceedings of the 19th Annual International Conference on Islamic Studies, AICIS 2019, 1-4 October 2019, Jakarta, Indonesia. EAI, 2020. http://dx.doi.org/10.4108/eai.1-10-2019.2291750.
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Fidchenko, Olga Vladimirovna. ""New Religious Movements and Religious Extremism Prophylaxis" Teaching Experience in Moscow Pedagogical State University". W All-Russian scientific and practical conference. Publishing house Sreda, 2021. http://dx.doi.org/10.31483/r-99254.
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Demir, Emre. "THE EMERGENCE OF A NEO-COMMUNITARIAN MOVEMENT IN THE TURKISH DIASPORA IN EUROPE: THE STRATEGIES OF SETTLEMENT AND COMPETITION OF GÜLEN MOVEMENT IN FRANCE AND GERMANY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bkir8810.
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This paper examines the organisational and discursive strategies of the Gülen movement in France and Germany and its differentiation in Turkish Islam in Europe, with the primary focus on the movement’s educational activities. The paper describes the characteristics of organisational activity among Turkish Muslims in Europe. Then it analyses two mainstream religious-communitarian movements and the contrasting settlement strategies of the “neo- communitarian” Gülen movement. Despite the large Turkish population in western Europe, the movement has been active there for only about ten years – relatively late compared to other Islamic organisations. Mainly, the associational organisation of Turkish Islam in Europe is based on two axes: the construction/ sponsoring of mosques and Qur’anic schools. By contrast, the Gülen movement’s members in Europe, insisting on ‘the great importance of secular education’, do not found or sponsor mosques and Qur’anic schools. Their principal focus is to address the problems of the immi- grant youth population in Europe, with reintegration of Turkish students into the educational system of the host societies as a first goal. On the one hand, as a neo-communitarian religious grouping, they strive for a larger share of the ‘market’ (i.e. more members from among the Turkish diaspora) by offering a fresh religious discourse and new organisational strategies, much as they have done in Turkey. On the other hand, they seek to gain legitimacy in the public sphere in Germany and France by building an educational network in these countries, just as they have done in Central Asia and the Balkans region. Accordingly, a reinvigorated and reorganised community is taking shape in western Europe. This paper examines the organizational and discursive strategies1 of the Gülen movement in France and Germany and it is differentiation in Turkish Islam in Europe. We seek to analyse particularly the educational activities of this movement which appeared in the Islamic scene in Diaspora of Europe for the last 10 years. We focus on the case of Gülen movement because it represents a prime example amongst Islamic movements which seek to reconcile-or ac- commodate- with the secular system in Turkey. In spite of the exclusionary policy of Turkish secular state towards the religious movements, this faith-based social movement achieved to accommodate to the new socio-political conditions of Turkey. Today, for many searchers, Gülen movement brings Islam back to the public sphere by cross-fertilizing Islamic idioms with global discourses on human rights, democracy, and the market economy.2 Indeed, the activities of Gülen movement in the secular context of France and Germany represent an interesting sociological object. Firstly, we will describe the characteristics of organizational ability of Anatolian Islam in Europe. Then we will analyse the mainstream religious-com- munitarian movements (The National Perspective movement and Suleymanci community) and the settlement strategies of the “neo-communitarian”3 Gülen movement in the Turkish Muslim Diaspora. Based on semi-directive interviews with the directors of the learning centres in Germany and France and a 6 month participative observation of Gülen-inspired- activities in Strasbourg; we will try to answer the following questions: How the movement appropriates the “religious” manner and defines it in a secular context regarding to the host/ global society? How the message of Gülen is perceived among his followers and how does it have effect on acts of the Turkish Muslim community? How the movement realises the transmission of communitarian and `religious’ values and-especially-how they compete with other Islamic associations? In order to answer these questions, we will make an analysis which is based on two axes: Firstly, how the movement position within the Turkish-Islamic associational organisation? Secondly, we will try to describe the contact zones between the followers of Gülen and the global society.
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Iqbal, Asep Muhamad, i Z. Zulkifli. "New Media Technology and Religious Fundamentalist Movements: Exploring the Internet Use by Salafi Movement in Indonesia". W International Conference Recent Innovation. SCITEPRESS - Science and Technology Publications, 2018. http://dx.doi.org/10.5220/0009932115661573.
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Williams, Ian. "“A STATION ABOVE THAT OF ANGELS”: THE VISION OF ISLAMIC EDUCATION WITHIN PLURALISTIC SOCIETIES IN THE THOUGHT OF FETHULLAH GÜLEN - A STUDY OF CONTRASTS BETWEEN TURKEY AND THE UK". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/jmbu4194.
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Gülen cites ‘Ali ibn Abi Talib as saying, ‘... if a person’s intellect dominates his or her desire and ferocity, he or she rises to a station above that of angels ...’. Both historically as well as in modern contexts Muslim education is not characterised by uniformity but rather by a plurality of actors, institutions, ideas and political milieus. The two central questions are: What is required to live as a Muslim in the present world? Who is qualified to teach in this time? The debate over the nature and purpose of Islamic education is no recent phenomenon. It has been conducted for the past two centuries throughout the Islamic world: the transmission of both spiritual and empirical knowledge has always been dependent upon the support of religious, social and political authorities. Based on fieldwork in Turkey and the UK amongst schools associated with the Gülen move- ment, examination of national government policies and on readings of contemporary Muslim educationalists, this paper seeks to examine the ideals of Fethullah Gülen on contemporary Islamic and religious education. It reports critically on the contribution of these schools to social cohesion, inter-religious dialogue and common ambitions for every child and student. We should accept the fact that there is a specific way of being Muslim, which reflects the Turkish understanding and practices in those regions [which] stretch from Central Asia to the Balkans. [Ocak 1996 79] Islam, a rich and strong tradition in many diverse societies is both a living faith and in every generation has been the means of enabling Muslims to address social developments, justice, and both corporate and individual questions of identity and ethics. Drawing on the Qur’an, Hadith, Sunnah and fiqh new Islamic social movements have constantly formed fresh public spaces in which new identities and lifestyles could emerge. Some of the finest expressions of Islam have occurred in the most pluralist religio-social circumstances when intellectual dis- course, educational achievements and social harmony have flourished. Amongst contempo- rary Islamic thinkers who are professedly concerned to interpret the sources and their practice in an “Islamically correct” manner is Fethullah Gülen [b. 1938], the spiritual father of what is probably the most active Turkish-Islamic movement of the late 20th and early 21st centuries. In considering this movement however, one soon realizes that Fethullah Gülen is neither an innovator with a new and unique theology nor a revolutionary. His understanding of Islam is oriented within the conservative mainstream and his arguments are rooted in the traditional sources of Islam. They stand in a lineage represented as I shall argue through al-Ghazali, Mevlana Jalal ud-Din Rumi, Bediuzzaman Said Nursi, and in company with Muhammad Asad and Muhammad Naquib Syed Al-Attas, and Seyyed Hossein Nasr. Nonetheless, in less than thirty years his followers as Islamic activists have made significant contributions to inter-communal and national peace, inter-religious dialogue, economic development, and most certainly in the field of education out of all proportion to their numbers. Moreover, this is a de-centralised polymorphic social movement.
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Celik, Gurkan, Kate Kirk i Yusuf Alan. "MODERN IDEALS AND MUSLIM IDENTITY: HARMONY OR CONTRADICTION? - A TEXT LINGUISTIC ANALYSIS OF THE GÜLEN TEACHING AND MOVEMENT". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/xlue9524.
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At the global level there is an urgent need and increasing attention for a new sense of Muslim identity in harmony with modern realities. Fethullah Gülen, an educationalist, a religious guide and a peace maker, is one of the most persuasive and influential Turkish-Muslim voices in the contemporary world putting strong emphasis on peaceful coexistence and the synthesis of faith and reason in Western democracies through spirituality, religious diversity, dialogue and educational initiatives. This paper primarily examines how and to what extent Gülen’s teachings and the world-wide volunteer movement inspired by him are contributing to the dynamic and cheerful coexistence of Muslims and non-Muslims. In order to explore and ana- lyse this coexistence, the seven text linguistic principles (cohesion, coherence, intentionality, acceptability, informativity, situationality and intertextuality) are applied to Gülen’s teach- ings and his movement as an empirical case. Secondarily, these text linguistic standards are modelled to social sciences as a new theoretical and methodological approach for exploring and analysing social movements and phenomena. The originality of this study is specified as the correlations between a movement and a text, and the processes of cognition, production and reproduction of knowledge and its dissemination and transition in the Muslim world, multicultural societies and liberal democracies. This research’s practical relevance lies in the fact that it helps understand how the Gülen movement has been formed and accomplished, both nationally and internationally. Metaphorically, in this paper Fethullah Gülen has been considered as the writer; by-him-inspired movement refers to the text; and the readers are the transnational community and the whole humanity.
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Kucukcan, Talip. "SOCIAL AND SPIRITUAL CAPITAL OF THE GÜLEN MOVEMENT". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/ixza9999.
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This paper examines the Gülen movement from the perspective of social and spiritual capital theory. It argues that, in an increasingly globalised world, this movement has been distin- guished by its consistent ability to convert its social network and spiritual capital into crea- tive projects that contribute positively to the transformation of Islamic thought and practice in many different settings and socio-political contexts. In the past, traditional spiritual and religious movements remained largely indifferent to the new forms of transformative agency such as civil society organisations, the media, modern educational establishments, corpora- tions and global networking. Social capital theory is derived from the idea that social net- works have both importance and power as civil actors in modern democratic societies. The Gülen movement was able to adapt to the modern conditions and successfully turned its spiritual, intellectual and human resources into effective social capital. Three areas of that adaptive success are examined: education (establishment of institutions from primary school to university level, attracting students of diverse backgrounds); the media (a wide range of products in print and audio-visual communication, from a mass circulation daily to TV and radio channels); and civil society organisations (foundations and associations to promote democratic participation and dialogue among various sections of the society). The paper con- cludes that the Gülen movement has built up a huge social capital and turns it into a number of transformative agents informed by Islamic spirituality.
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Penaskovic, Richard. "M FETHULLAH GÜLEN’S RESPONSE TO THE “CLASH OF CIVILIZATIONS” THESIS". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bteg9200.
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Part I contains an exposition of Sam Huntington’s thesis about the clash of civilisations ac- cording to Gülen. Huntington’s writings are far from being realistic evaluations regarding the future. Rather, they are more like a self-fulfilling prophecy. Gülen argues that by creat- ing new enemy fronts, Huntington actually sows the seeds for a clash of civilisations on the basis of religious and cultural differences. Part II looks at Gulen’s response to Huntington’s thesis and has three parts: tolerance, interfaith dialogue, and compassionate love. Tolerance means closing our minds to the faults of others, respecting ideas with which we disagree, and when attacked verbally, responding with mildness or as the Qur’an says, with ‘gentle words.’ Interfaith dialogue involves stressing the commonalities between the world religions, rather than past polemics and historical differences. In regard to compassionate love Gülen calls the universe a symphony of compassion because without compassion everything is in chaos. Souls filled with love are in Gülen’s view, the greatest heroes in the cosmos. The way of love is the way of the prophets. Part III contains my own views on the clash of civilisations. Written in the spirit of Gülen, I argue that in contradistinction to Huntington, the Muslim world is not monolithic, that many of the past wars and clashes were within the same civilisa- tion, and that the real clash is between extremists of all types and moderates within the same culture or civilisation. I also highlight the ecumenical message of Islam, namely, that all religion deserve respect and courtesy, that followers of different religious traditions should compete with one another in piety, and that the rope that links us to God also links us to one another (Qur’an 3:103).
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Muhsin Hani Aljaburi, Zahr. "A culture of tolerance and peaceful coexistence in the Iraqi society Components and constraints". W Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/13.
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"Today, Iraq is experiencing a cycle of destabilization of trust among the people, because terrorist movements are trying to sow discord among Iraqi communities, strata and categories of society and hinder the construction of a new Iraq .Iraq believes in dialogue and recognition of the other. however, the construction of a new Iraq can only take place after there is a culture of tolerance and peaceful coexistence. The dissemination of concepts of humanity also has a direct role in striking the concepts of authoritarianism and exclusivity in the management of societies, especially Iraqi society. As autocracy disappears from society and begins to move towards democracy, it will need political, social, religious and cultural elites with good intentions who are keen to allay the fears expected of other parties in order to move from the stage of suspicion and suspicion to the stage of trust, tolerance and peaceful coexistence. Here we have the right to wonder: if social, religious and National Diversity has been an inescapable reality since time 3 immemorial , and if we are all willing to live together in a single civil state, what is the best way to achieve this? How can we ensure that the diamonds we suffered decades ago are not repeated and that a sense of reassurance and security is restored to all Iraqis without exception? How can we involve different citizens, regardless of their ethnic, national or sectarian differences, in managing our country's Affairs and enjoying its wealth fairly"
Raporty organizacyjne na temat "New Religious Movements"
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Yilmaz, Ihsan, i Kainat Shakil. Religious Populism and Vigilantism: The Case of the Tehreek-e-Labbaik Pakistan. European Center for Populism Studies (ECPS), styczeń 2022. http://dx.doi.org/10.55271/pp0001.
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Religious populism and radicalism are hardly new to Pakistan. Since its birth in 1947, the country has suffered through an ongoing identity crisis. Under turbulent political conditions, religion has served as a surrogate identity for Pakistan, masking the country’s evident plurality, and over the years has come to dominate politics. Tehreek-e-Labbaik Pakistan (TLP) is the latest face of religious extremism merged with populist politics. Nevertheless, its sporadic rise from a national movement defending Pakistan’s notorious blasphemy laws to a “pious” party is little understood. This paper draws on a collection of primary and secondary sources to piece together an account of the party’s evolution that sheds light on its appeal to “the people” and its marginalization and targeting of the “other.” The analysis reveals that the TLP has evolved from a proxy backed by the establishment against the mainstream parties to a full-fledged political force in its own right. Its ability to relate to voters via its pious narrative hinges on exploiting the emotional insecurities of the largely disenfranchised masses. With violence legitimized under the guise of religion, “the people” are afforded a new sense of empowerment. Moreover, the party’s rhetoric has given rise to a vigilante-style mob culture so much so that individuals inspired by this narrative have killed in plain sight without remorse. To make matters worse, the incumbent government of Imran Khan — itself a champion of Islamist rhetoric — has made repeated concessions and efforts to appease the TLP that have only emboldened the party. Today, the TLP poses serious challenges to Pakistan’s long-standing, if fragile, pluralistic social norms and risks tipping the country into an even deadlier cycle of political radicalization.
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Blazakis, Jason, i Colin Clarke. From Paramilitaries to Parliamentarians: Disaggregating Radical Right Wing Extremist Movements. RESOLVE Network, grudzień 2021. http://dx.doi.org/10.37805/remve2021.2.
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The global far right is extremely broad in nature and far from monolithic. While the “far right” is often used as an umbrella term, using the term runs the risk of over-simplifying the differences and linkages between white supremacist, anti-immigration, nativist, and other motivating ideologies. These beliefs and political platforms fall within the far-right rubric, and too often the phrase presents a more unified image of the phenomena than is really the case. In truth, the “far right” and the individual movements that comprise it are fragmented, consisting of a number of groups that lack established leadership and cohesion. Indeed, these movements include chauvinist religious organizations, neo-fascist street gangs, and paramilitary organs of established political parties. Although such movements largely lack the mass appeal of the interwar European radical right-wing extreme, they nevertheless can inspire both premeditated and spontaneous acts of violence against perceived enemies. This report is intended to provide policymakers, practitioners, and the academic community with a roadmap of ongoing shifts in the organizational structures and ideological currents of radical right-wing extremist movements, detailing the difference between distinct, yet often connected and interlaced echelons of the far right. In particular, the report identifies and analyzes various aspects of the broader far right and the assorted grievances it leverages to recruit, which is critical to gaining a more nuanced understanding of the potential future trajectory of these movements.