Готові списки джерел за темами / God and religion

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Добірка наукової літератури з теми "God and religion"

Автор: Grafiati
Опубліковано: 4 червня 2021
Оновлено: 20 лютого 2023

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Статті в журналах з теми "God and religion"

1

Sipayung, Parulihan. "Fenomena Pemberhalaan Agama." Indonesian Journal of Theology 2, no. 2 (February 13, 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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2

CROMARTIE, ALAN. "THE GOD OF THOMAS HOBBES." Historical Journal 51, no. 4 (November 18, 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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3

omar seleme, hugo. "God without Religion." European Political Science 13, no. 4 (October 3, 2014): 373–75. http://dx.doi.org/10.1057/eps.2014.30.

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4

Barden, Garrett. "Religion without God." Irish Theological Quarterly 79, no. 4 (September 23, 2014): 386–87. http://dx.doi.org/10.1177/0021140014543264b.

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5

Roberts, Stephen. "Religion without God." Theology 106, no. 830 (March 2003): 130–32. http://dx.doi.org/10.1177/0040571x0310600216.

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6

Stone, Jim. "A Theory of Religion." Religious Studies 27, no. 3 (September 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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7

O'Keeffe, Terry. "Religion and Pluralism." Royal Institute of Philosophy Supplement 40 (March 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, no. 1 (December 24, 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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9

Nathi, Yugendar. "PHILOSOPHY OF GANDHI: VIEWS ON RELIGION AND GOD." SCHOLARLY RESEARCH JOURNAL FOR HUMANITY SCIENCE AND ENGLISH LANGUAGE 9, no. 47 (October 1, 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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10

Rosyid, Mohammad. "Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin." Ulumuna 16, no. 2 (November 7, 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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Дисертації з теми "God and religion"

1

Chavez, Edward Jr. "Under God." Case Western Reserve University School of Graduate Studies / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=case1401900116.

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2

Boren, Joshua K. "Playing God: An Analysis of Video Game Religion." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/cmc_theses/1424.

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Video games offer a liberating, virtual-community building and meaning-making out-of-body experience for those that wholeheartedly engage in them. The lore and backstory of some of the most popular games (League of Legends, Kingdom Hearts, and World of Warcraft) are heavily influenced by all types of religion. In addition, and contrary to popular perception, a growing number of video games offer a global medium for instilling positive morals in society. As a result, video games become a religious placeholder or pseudo-religion for many of the most devoted gamers, because they offer many of the same experiences that religions do. This can be a potential explanation as to why organized religion is on the downswing in America.
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3

Pulis, Stephen James. "Spiritual vitality of Assemblies of God post-high school young adults." Thesis, Assemblies of God Theological Seminary, 2015. http://pqdtopen.proquest.com/#viewpdf?dispub=3689604.

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The purpose of this research was to develop the components of a theory for retention of young people after their high school years by examining the factors that contribute to continued spiritual vitality in Assemblies of God (AG) post-high school young adults. Data was collected from a stratified sample of ninety-five young adults in the United States during their senior year of high school in 2011 and two years later in 2013. In line with research by the Fuller Youth Institute (FYI), continued spiritual vitality was operationalized by using the Religious Behavior Scale, the Religious Identity Scale, and the Risk Behavior Scale. The results identified nine elements from spiritual formation factors, social considerations, and high school youth group experiences that produced fourteen statistically significant correlations with higher levels of retention and spiritual vitality in the sample two years after leaving school. This research appears to suggest that it is the aggregated effect of intentional youth group experiences providing opportunity for the internalized guidance of the Holy Spirit, recognized as God's work, and not specific youth group programs or religious activities that have the potential to create a unique spiritual journey that would ensure spiritual vitality for the youth after they leave high school.

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4

Devenish, Anne P. "The lived experience of God and its evolution in children and adolescents." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2006. https://ro.ecu.edu.au/theses/60.

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Children's and adolescents' spirituality is important, especially to those entrusted with their education. To effectively nurture children's spirituality, parents, teachers, and ministers would benefit in knowing how young people experience God, what they think about God and how they relate to God: in effect, their lived experience of God. Learning about these phenomena could help greatly in communicating with children and adolescents about God. This study aims to build on the work of those who have investigated elements of the spirituality of children and adolescents in a qualitative way.
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5

Vermeer, Alicia Suzanne. "Searching for God : portrayals of religion on television." Thesis, University of Iowa, 2014. https://ir.uiowa.edu/etd/4785.

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The purpose of this study is to determine how youth and emerging adults use television as a platform to discuss religion and to express their religious, social, and political anxieties. Through a textual, genre, and audience analysis of three case studies--"Supernatural", "Battlestar Galactica", and "Joan of Arcadia"---this paper argues that the apocalypse genre is the most effective for attracting youth and young adult audiences. "Supernatural" and "Battlestar Galactica" each successfully used the apocalypse genre ("Supernatural as a sub-genre of fantasy, and Battlestar Galactica" as a sub-genre of science fiction) and had large young demographics. "Joan of Arcadia" was a teen soap opera/serial drama that used a realism narrative in its portrayal of religion, and was prematurely cancelled because it did not have the young audience that it's network desired. The apocalypse genre is attractive to youth and young adults, because it allows them to express their religious and social anxieties in a way that is less intimidating because the setting does not directly correlate with their society.
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6

Muller, Edward Nicholas IV 1964. "Is God an economist? An economic inquiry into the relationship between self and God in Judeo-Christian theology." Thesis, University of Oregon, 2009. http://hdl.handle.net/1794/10558.

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xi, 69 p. A print copy of this thesis is available through the UO Libraries. Search the library catalog for the location and call number.
In the context of Judeo-Christian theology, I develop what appears to be the first formal economic model to analyze the joint interactions between human actors and a divine actor involved in the production of good works. Human actors are identified as trusting believers, doubting believers, or nonbelievers. The divine actor is perceived as offering four different alternative contracts, an ex ante contract without a penalty, an ex post contract, an ex ante contract with a penalty, and a covenant. Contract types are identified with specific religious affiliations. The amount of good works produced depends on the strength of faith and the contractual choices of the individual, as implied by religious affiliation. I test explicit predictions of the model using individual survey data from a nationally representative sample. My results suggest that (1) ex post contracts "work" (attendance is greater for trusting believers under ex post contracts than under ex ante contracts without a penalty); (2) strength of faith does not matter (good works are equivalent for both trusting and doubting believers under ex ante contracts); (3) penalties do not "work" for believers (attendance is no greater for believers under ex ante contracts with a penalty than under ex ante contracts without a penalty); and (4) covenants "work" (attendance is the same for believers under covenants as under ex ante contracts without a penalty). Tests focus either on the model's counterintuitive predictions for the role of strength of faith for a given contract type or on the role of religious affiliation and contract type for a given strength of faith. The tests suggest substantial power for the model's predictions. Even so, the dissertation emphasizes throughout the limitations of a purely economic analysis of the Judeo-Christian tradition and theology.
Committee in charge: Joe Stone, Co-Chairperson, Economics; Jo Anna Gray, Co-Chairperson, Economics; Larry Singell, Member, Economics; Jean Stockard, Outside Member, Planning Public Policy & Mgmt
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7

Andrejc, Gorazd. "From existential feelings to belief in God." Thesis, University of Exeter, 2012. http://hdl.handle.net/10871/10262.

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The question of the relation between religious experience and Christian belief in God is addressed in radically different ways within contemporary theology and philosophy of religion. In order to develop an answer which avoids the pitfalls of the ‘analytic perception model’ (Alston, Yandell, Swinburne) and the ‘overlinguistic’ model for interpreting Christian religious experience (Taylor, Lindbeck), this thesis offers an approach which combines a phenomenological study of feelings, conceptual investigation of Christian God-talk and ‘belief’-talk, as well as theological, sociological and anthropological perspectives. At the centre of the interpretation developed here is the phenomenological category ‘existential feelings’ which should be seen, it is suggested, as a theologically and philosophically central aspect of Christian religious experiencing. Using this contemporary concept, a novel reading of F. Schleiermacher’s concept of ‘feeling’ is proposed and several kinds of Christian experiencing interpreted (like the experiences of ‘awe’, ‘miracle of existence’, ‘wretchedness’, and ‘redeemed community’). By way of a philosophical understanding of Christian believing in God, this study offers a critical interpretation of the later Wittgenstein’s concept of ‘religious belief’, combining Wittgensteinian insights with Paul Tillich’s notion of ‘dynamic faith’ and arguing against Wittgensteinian ‘grammaticalist’ and ‘expressivist’ accounts. Christian beliefs about God are normally life-guiding but nevertheless dubitable. The nature of Christian God-talk is interpreted, again, by combining the later Wittgenstein’s insights into the grammatical and expressive roles of God-talk with Merleau-Ponty’s emphasis on linguistic innovation and Roman Jakobson’s perspective on the functions of language. Finally, the claim which connects phenomenological, conceptual and theological strands of this study is a recognition of a ‘religious belief-inviting pull’ of the relevant experience. Christian religious belief-formation and concept-formation can be seen as stemming from ‘extraordinary’ existential feelings, where the resulting beliefs about God are largely but not completely bound by traditional meanings.
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8

Baker, Joseph O., and Andrew Whitehead. "He-God, the Punisher: Masculine Images of God as the Strongest Religious Predictor of Punitiveness." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/5388.

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9

Kenan, John Sarauta. "The worship of God in African traditional religion : a Nigerian perspective." Master's thesis, University of Cape Town, 1997. http://hdl.handle.net/11427/17492.

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Bibliography: pages 89-92.
To date numerous works in the African traditional religion have appeared In this devoted to the description of field many have been particular religion phenomena, while some have attempted to refute the beliefs and practices of the religion. But examining the effort of various investigators who have grappled with this task, one has the impression that they may have overlooked something. This something is bringing together the beliefs and practices of African traditional religion to form the worships in other world religions. It can be said the worship of God in Africa traditional religion is the very soul of African religion. This study attempts and examines what some scholars have written about African traditional religion, its beliefs and practices, and brought it together to form what may be called the worship of God in the religion. In constructing the purpose of this study, many writers have been used. Here the writer would like to mention some scholars by name, because much of their material have been constantly used. Such scholars as John S. Mbiti, Geoffrey Parrinder and Emmanuel, Bolaji Idowu. These writers recorded careful observation of African traditional religion, its beliefs and practices. This provides useful insights into the worship of God in the religion. In achieving the study, the problem of ancestor-worship has been discussed, although a final conclusion has not been reached, because it is an ongoing debate. The practices and believes have been discussed as the starting point of the worship in religion. The study observed particular practices which constitute the worship. These includes: sacrifice, offering, prayer and the religious leaders who performed the worship. To make what constitutes the worship complete, the spiritual aspect of it has also been discussed. At the end of the study, some suggestions and recommendations have been made so as to stimulate and motivate the African students undertaking the studies of African traditional religion. It is also a challenge to the students who are studying African theology.
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Hilliard, Shane. "Making Disciples| A Church in Transition Within the Community of God." Thesis, Drew University, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10973131.

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This project examines the dynamics of discipleship and missional community. The concept and perceptions around both topics are relational. As all relationships are, by definition Discipleship is multilayered and multifaceted. Christian Discipleship is revealed through Christ’s example, as evident in His teachings and His ministry within the community. This project begins with a specific definition of Christian Discipleship followed by a demonstration of how that definition can be executed within a particular church. The paper will not limit Discipleship solely within the church but will articulate discipleship through community outreach and conclude with an evaluation of the project and its methodologies.

The goal of the project is to define and effectively utilize Christian Discipleship principles as revealed through the life of Christ. This paper seeks to explore the making of Christian Discipleship within a church in transition, as we seek to be engaged with the larger neighborhood context. This project will address two major social challenges in East New York: Mental illness and homelessness. It will examine discipleship as a model for effective ministry among and within those realities.

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Книги з теми "God and religion"

1

Kirsch, Jonathan. God Against the Gods. New York: Penguin USA, Inc., 2009.

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2

Clark, Stephen R. L. God, religion and reality. London: SPCK, 1998.

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3

God: A brief history. London: Dorling Kindersley, 2003.

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4

God-talk in America. New York: Crossroad Pub., 1997.

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5

Stark, Rodney. Discovering God. New York: HarperCollins, 2007.

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6

Brigstocke, Marcus. God collar. London: Bantam Press, 2011.

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7

York, Watchtower Bible and Tract Society of New. Mankind's search for God. Brooklyn, N.Y., U.S.A: Watchtower Bible and Tract Society of New York, 1990.

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8

Monk, Henry Wentworth. Certainties in religion. [Ottawa?: s.n., 1995.

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9

Of God and man. Malden, MA: Polity, 2015.

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10

God. Montréal: McGill-Queen's University Press, 2011.

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Частини книг з теми "God and religion"

1

Oliver, P. M. "Donne’s Religion." In Donne’s God, 10–48. New York: Routledge, 2018. | Series: Routledge studies in Renaissance literature and culture; 43: Routledge, 2018. http://dx.doi.org/10.4324/9781315159812-2.

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2

Hoffman, Louis, and Juanita Ratner. "God Beyond God." In Encyclopedia of Psychology and Religion, 962–64. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_200201.

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Hoffman, Louis, and Juanita Ratner. "God Beyond God." In Encyclopedia of Psychology and Religion, 1–4. Berlin, Heidelberg: Springer Berlin Heidelberg, 2018. http://dx.doi.org/10.1007/978-3-642-27771-9_200201-1.

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4

Kvandal, Halvor. "The of Religion." In God Naturalized, 61–88. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-83178-3_3.

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5

Vetö, Miklós. "God and Religion." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 13–23. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-22632-9_2.

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6

Nye, Andrea. "Religion without God." In Socrates and Diotima, 147–67. New York: Palgrave Macmillan US, 2015. http://dx.doi.org/10.1057/9781137514042_10.

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Neville, Robert Cummings. "Religions, philosophies, and philosophy of religion." In God, Reason and Religions, 165–81. Dordrecht: Springer Netherlands, 1995. http://dx.doi.org/10.1007/978-94-011-0417-3_11.

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8

Moss, David M. "God." In Encyclopedia of Psychology and Religion, 960–62. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-24348-7_265.

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Moss, David M. "God." In Encyclopedia of Psychology and Religion, 721–23. Boston, MA: Springer US, 2014. http://dx.doi.org/10.1007/978-1-4614-6086-2_265.

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, Ingeborg Rosario, Gilbert Todd Vance, Kenneth L. Nolen, Marta Green, et al. "God." In Encyclopedia of Psychology and Religion, 351–53. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_265.

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Тези доповідей конференцій з теми "God and religion"

1

Ciocan, Tudor Cosmin. "The Universe, the �body� of God. About the vibration of matter to God�s command or The theory of divine leverages into matter." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.21.

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Afzhool, Nadereh, and Ayten Özsavas Akçay. "Influence of the Hinduism Religion on Architectural Identity of Hindu Temple." In 5th International Conference of Contemporary Affairs in Architecture and Urbanism – Full book proceedings of ICCAUA2020, 11-13 May 2022. Alanya Hamdullah Emin Paşa University, 2022. http://dx.doi.org/10.38027/iccaua2022en0231.

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Architecture is a process, result of design and conception of needs and means. Chronicles demonstrate religious architecture has been beginning many centuries ago. Religion indirect ways impact every single part of the supporters' architecture life. In Hinduism , devotee has natural connection to the divine, so Hindu architecture temples are based on this standard, have constant plan from existence which is called mandala diagram , made of one square divided into eighty-one smaller squares, describes environmental negative and positive energy and God is middle of big square, each part of God shows different energy and related to the special architectural space, and elements position which is effect on circulation space of the temple , Aim of this paper tries to figure out effect of Hinduism religion on architectural identity of Hindu temple. The study will show how Hindu temples are shaped by Hinduism God from architectural point of view.
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BOZZA, Martino. "THE PERSPECTIVE OF HAPPINESS IN KANTIAN MORALITY." In Proceedings of The Third International Scientific Conference “Happiness and Contemporary Society”. SPOLOM, 2022. http://dx.doi.org/10.31108/7.2022.10.

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Kant's reflection on happiness starts from the theme of morality as it focuses on the attempt to reconcile moral virtue and the attainment of happiness. The peculiarity of this reflection is to enter the religious sphere, since the need for moral fulfilment and a contemporary state of happiness must be referred to a non-phenomenal sphere. It is therefore necessary to propose the immortality of the soul and the presence of a God who guarantees this moral fulfilment of man to speak of a real achievement of happiness. This perspective is also interesting for contemporary philosophical reflection because it overturns the relationship between morality and religion: it is no longer the latter that provides the basis for morality, but morality, to be complete, requires that we proceed towards the sphere of spiritual reality. Keywords: morality, religion, God, soul, happiness
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Li, Xin. "The Name of God Muller’s and Cassirer’s Linguistic View on Religion." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.136.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Aziz, Roikhan. "Reflexivity of Worship as Salat by God to be Multinaturalism and Religion based on Hahslm." In 1st International Seminar on Cultural Sciences, ISCS 2020, 4 November 2020, Malang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.4-11-2020.2308892.

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Aslandogan, Y. Alp. "PRESENT AND POTENTIAL IMPACT OF THE SPIRITUAL TRADITION OF ISLAM ON CONTEMPORARY MUSLIMS: FROM GHAZALI TO GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mnsp5562.

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Western analysts of trends in the contemporary Islamic world often overestimate the impact of contemporary Sufi orders and/or underestimate the impact of the spiritual tradition of Islam. Among the elements of the spiritual tradition conducive to religious pluralism is the ‘mirror’ concept: every human is seen as a mirror of God in three aspects: reflecting the at- tributes and names of God as His work of art, reflection through dependence on God, and reflection through actions God commands or commends. Since only the last aspect is vol- untary, every human, regardless of creed, is a mirror of God in at least the first two aspects. This is a potent argument for peaceful coexistence in religious diversity. The perspective of the spiritual tradition is emphatically inclusive and compassionate and naturally lends itself to non-violence, going beyond mere tolerance to hospitality and friendship. There are impor- tant impediments that prevent this perspective from having a greater impact: (1) the literalist opposition to flexible interpretation of concepts from the Qur’an and the Prophetic tradition, and the wide definition of innovation or heresy (‘bid`a’); (2) deviations of some Sufi orders and subsequent criticisms by orthodox Muslims; and (3) the impact of the politicisation of religion by some groups and political moves by certain Sufi orders. This paper argues that the only approach that has a chance of influencing the majority of contemporary Muslims in positive ways without being open to criticism is the ‘balanced’ spiritual tradition, after the style of the Companions, sometimes called tasawwuf, which strives to harmonise the outer dimensions of Islamic law and worship with the inner dimen- sion of spiritual disciplines firmly rooted in the Qur’an and Prophetic tradition. This paper will present an analysis of this ‘balanced’ spiritual tradition in Islam, from Ghazali, through Rumi, to Gülen.
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Muhammad Ameen, Mustafa, та Asia Abdulla Ahmad. "الجهاد وعالقته باإلبادة الجماعية". У Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/6.

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"In the name of God, and prayers and peace be upon Muhammad, the God of the good and honorable, and his chosen companions, and after: The spread of terrorist extremists in our time, especially in our country Iraq, and their exploitation of ignorant Muslims and their deception in the name of religion, jihad, and the Islamic state, necessitates all of us to stand in one row to show the lies of their words and their fabrications against religion, and that the most important terminology and slogans that they raised is _ jihad _ and they tried to exterminate some of them. Individuals and groups present in the areas that they controlled in his name. In this research, we touched on the concept of jihad in the legal texts. We tried to discuss the verses or hadiths that were famous on the age and the flags of these terrorists. We mentioned the interpretation of the scholars and the application of these The verses are from the Sunnah of our Prophet Muhammad, may God’s prayers and peace be upon him and his family, as well as the words of the Household, peace be upon them, and the nation’s scholars on the meaning of jihad. We have used our research with some videos and pictures that were published by terrorists, not their terrorist actions, and we concluded our research with the most important results that we reached"
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Al-Jāsir, Ḥamad. "Manuscripts in the history of Makkah and Madīnah." In The Significance of Islamic Manuscripts. Al-Furqān Islamic Heritage Foundation, 1992. http://dx.doi.org/10.56656/100130.09.

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God has favoured the Muslims by His promise to eternally preserve the Book of Islam. ‘We have, without doubt, sent down the Message; and we will assuredly guard it (from corruption)’ (15:9). And it was He who prepared learned men among the Muslims since the time of the Prophet, the blessing of God be upon him, who carried the message of His laws and His commandments and all the tenets of His religion, as they interpreted them from His Holy Book, and as they received them from the Prophet, and transmitted the message faithfully to those whom they deemed worthy of receiving it. And so the message was passed from one age to the next until today.
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Porobija, Zeljko, and Lovorka Gotal Dmitrovic. "THE "TWINS" IN GENESIS - ARE GOD AND THE DEVIL ONE?" In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/23.

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The phenomenon that can be perceived in biblical texts is a specific structure of the relations between characters that basically has the form of “twins”. The “twins” are somehow set at the same distance from the third character, which can be graphically pictured as the top vertex of the triangular structure. However, this third character also has its own “twin”, but their relation is different than the relation between the aforementioned twins: the third and its “twin” somehow go together, yet they are somehow opposite to each other. For this reason, the twin of the third we named “doppelganger”: it is the shadow figure of the third, yet mostly having the different value from it (“positive” instead of “negative”). Usually at the coming of the doppelganger the third disappears from the story. In this paper we shall analyse this phenomenon in the Genesis, but using metodology of Data Science. Data collection was made by reading several translations of the Book of Genesis and recording the appearance of characters (Adam / Eve, Yahweh / Snake). Correlation between parameters was determined using Pearson's and Spearman's correlation coefficient, more precisely, the correlation matrix. After statistical data processing, a conceptual model was developed. Using System Theory, a computer model of this complex, closed system describing a “pattern of behavior” was developed. For the validation of the model, considering that the distributions are asymmetrical non-Gaussian distributions, a non-parametric tests were applied. A search of scientific papers did not find any work that deals with the research of the Book of Genesis as complex, closed system according System Theory, using Data Science methodology and Simulation modelling as a research method. This paper presents a developing knowledge-based model which contributes to philosophy of religion.
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Звіти організацій з теми "God and religion"

1

Gruber, Jonathan. Religious Market Structure, Religious Participation, and Outcomes: Is Religion Good for You? Cambridge, MA: National Bureau of Economic Research, May 2005. http://dx.doi.org/10.3386/w11377.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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3

Berman, Eli, and Laurence Iannaccone. Religious Extremism: The Good, The Bad, and The Deadly. Cambridge, MA: National Bureau of Economic Research, October 2005. http://dx.doi.org/10.3386/w11663.

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Lapcha, Haidar, and Yusra Mahdi. Coalition Building for Better Religious Education Reform. Institute of Development Studies (IDS), January 2021. http://dx.doi.org/10.19088/creid.2021.002.

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Developing a good pro-pluralism religious education curriculum requires much planning and a deep understanding of the context. In a country like Iraq, where the education system is in decline due to years of conflict, weak governance and management, and a displacement crisis, this becomes a challenging task. This Learning Briefing, prepared during the implementation phase of the Coalition for Religious Equality and Inclusive Development (CREID) project to introduce reform to the religious education curriculum in Iraq, highlights the key areas of best practices and lessons learned from our stakeholder engagement. The aim is to share these learnings with programme managers, donors and partners to help inform future interventions and curricula development on effective approaches and models for improved quality education.
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Kapriev, Georgi. COVID-19: Crisis, Social Panic, Religious and Academic Life in Bulgaria. Analogia 17 (2023), March 2023. http://dx.doi.org/10.55405/17-5-kapriev.

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This paper reflects on the effects of the COVID-19 pandemic on religious life in Bulgaria, especially in the Orthodox Church, and on the sphere of academic teaching. The picture that emerges against the background of the moderate COVID-19 measures and the non-closure of churches is rather disturbing, given the aggressive attacks by non-believers against ecclesial practice. It testifies to widespread superstition and deep theological ignorance even among those who designate themselves as ‘Orthodox Christians’. The compromise of university education during the COVID-19 panic and the radical changes to the social way of thinking go—as a basis of the perplexity of the social mind—hand in hand with the destruction of the democratic world order by Russia’s war against Ukraine.
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Al-Qaddo, Syria Mahmoud Ahmad. Shabak Women in the Nineveh Plain: The Impact of Intersectional Discrimination on their Daily Lives. Institute of Development Studies, December 2022. http://dx.doi.org/10.19088/creid.2022.008.

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This CREID Policy Briefing provides recommendations to address the discrimination and marginalisation faced by the Shabak community in the Nineveh Plains in Iraq. Shabak women in Iraq live within a tribal, religious and patriarchal society. Priority is given to men in terms of education, employment, public life, personal freedom and inheritance. This means that, while all Shabak people have suffered from years of conflict and marginalisation as a religious minority group, women and girls face particular forms of intersectional discrimination. Today more Shabak women go to school and university, and participate in political processes, but these developments have not been consistent or comprehensive for all Shabak women.
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Carter, Becky. Analysing Intersecting Social Inequalities in Crisis Settings. Institute of Development Studies (IDS), January 2022. http://dx.doi.org/10.19088/k4d.2022.003.

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Analysis of intersecting social inequalities is key to effective, inclusive interventions in crisis settings. Gender equality and social inclusion analytical frameworks provide key research questions and participatory methodologies which seek to understand: Who is excluded? How are they excluded? Why are they excluded? What can be done to address this and support greater inclusion? There is a focus on underlying power dynamics, drivers of marginalisation, and entry points for external support. This rapid review presents a summary of relevant analytical frameworks and good practice for analysing intersecting social inequalities in crisis settings. The focus is on how to undertake contextual analysis of the vulnerabilities and needs of people in crises that are shaped by overlapping and compounding social inequalities, arising from discrimination based on gender, age, disability, sexual orientation, gender identity and/or expression and sex characteristics, ethnicity and religion (among other identifiers). The review draws on and presents prior research that identified relevant analytical frameworks, learning and key resources on how to undertake this type of analysis, through a rapid literature search and input by key experts. It summarises a range of frameworks relevant for analysing intersecting social inequalities in crisis settings, developed for various development, humanitarian and peacebuilding objectives. It was harder to find published learning from undertaking this analysis that focuses specifically on crisis settings, but it was possible to draw findings from some individual case studies as well as relevant summaries of learning presented in the analytical frameworks and other guidance materials.
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Oosterhoff, Pauline, and Raudah M. Yunus. The Effects of Social Assistance Interventions on Gender, Familial and Household Relations Among Refugees and Displaced Populations: A Review of the Literature on Interventions in Syria, Iraq, Jordan and Lebanon. Institute of Development Studies (IDS), March 2022. http://dx.doi.org/10.19088/basic.2022.011.

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This literature review aims to explore the evidence on the effects of social assistance on gender, familial, and household relations and power dynamics among refugees and (internally) displaced populations in Syria, Iraq, Jordan, and Lebanon. It examines the findings from an intersectional gender perspective allowing the authors to build on the knowledge of ‘what works’ in interventions in general and hopefully improve gender equality and social inclusion. Out of 1,564 papers initially identified and screened, 22 were included in the final stage. A question that emerged as the papers were analysed was whether the arduous work of targeting individuals was efficient or necessary, given that the available evidence suggests that beneficiaries generally tend to share their stipend with other family members for the collective good. Most studies tended to conflate gender with women and girls – making distinctions between widowed, married, unmarried and divorced women – but ignoring other dimensions such as class, health status, religion, ethnicity, education, prior work experience, political affiliation, and civil participation. Many programmes and research fail to disaggregate data. Social assistance programmes focus on individuals and households, with little attention to the wider context and overall conflict. Most studies paid negligible attention to familial infrastructures and strategies for sustainable interventions. Access to, and use of, cash transfers are part of broader familial strategies to mobilise or increase resources including, for example, (male) migration in pursuit of remittances, or (female) dependency on ‘community charity’. Short-term cash transfers can, in some circumstances, disrupt individuals’ and families’ access to more sustainable income or ‘charity’. Thus, important questions are raised about the purpose of social assistance: does it aim to preserve or transform families through targeting?
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Bano, Masooda. The Missing Link: Low-Fee Private Tuition and Education Options for the Poor – The Demand-Side Dynamics in Pakistan. Research on Improving Systems of Education (RISE), September 2022. http://dx.doi.org/10.35489/bsg-risewp_2022/113.

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Low-fee private schools are today recognised as important players in the education market in developing countries, as they are argued to provide at least marginally better education than is on offer in the state schools. Leading international development agencies have begun encouraging governments in developing countries to include them within the policy-planning process. Based on fieldwork in two urban neighbourhoods in Pakistan, this paper shows that low-income parents are keen to secure good-quality education for their children, but they have to choose not only between state schools and low-fee private schools but also from among an array of low-fee tuition providers in their immediate neighbourhood to ensure that the child can cope in class, complete daily homework assignments, and pass exams in order to transition to the next grade. The evidence presented in this paper suggests that whether their child is enrolled in a state school or in a low-fee private school, the parents’ dependence on low-fee tuition providers is absolute: without their services, the child will not progress through the primary grades. Yet the sector remains entirely under-researched. The paper argues for the need to map the scale of this sector, document the household spending on it, and bring it within policy debates, placing it alongside low-fee private schools and state schools in order to provide access to primary education to all and improve the quality of education. At the same time it complicates the existing debates on low-fee private schools, by showing that parents on very low incomes — in this case households where mothers are employed as domestic workers and fathers are in casual employment — find them inaccessible; it also shows that household spending on education needs to take into account not just the charges imposed by low-fee schools, but also the cost of securing religious education, which is equally valued by the parents and is not free, and also the cost of paying the low-fee tuition provider. When all these costs are taken into account, the concerns that low-fee private schools are not truly accessible to the poor gain further traction. The paper also shows that mothers end up bearing the primary burden, having to work to cover the costs of their children’s education, because the core income provided by the father can barely cover the household costs.
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Ogwuike, Clinton Obinna, and Chimere Iheonu. Stakeholder Perspectives on Improving Educational Outcomes in Enugu State. Research on Improving Systems of Education (RISE), November 2021. http://dx.doi.org/10.35489/bsg-rise-ri_2021/034.

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Education remains crucial for socioeconomic development and is linked to improved quality of life. In Nigeria, basic education has remained poor and is characterised by unhealthy attributes, including low quality infrastructure and a lack of effective management of primary and secondary schools. Access to education is a massive issue—according to the United Nations, there are currently about 10.5 million out of school children in Nigeria, and 1 in every 5 of the world’s out-of-school-children lives in Nigeria despite the fact that primary education in Nigeria is free. A considerable divide exists between the northern and southern regions of Nigeria, with the southern region performing better across most education metrics. That said, many children in southern Nigeria also do not go to school. In Nigeria’s South West Zone, 2016 data from the Nigerian Federal Ministry of Education reveals that Lagos State has the highest number of out of school children with more than 560,000 children aged 6-11 not going to school. In the South South Zone, Rivers State has the highest number of out-of-school children; more than 900,000 children aged 6-11 are not able to access education in this state. In Enugu State in the South East Zone, there are more than 340,000 children who do not have access to schooling (2016 is the most recent year high-quality data is available—these numbers have likely increased due to the impacts of COVID-19). As part of its political economy research project, the RISE Nigeria team conducted surveys of education stakeholders in Enugu State including teachers, parents, school administrators, youth leaders, religious leaders, and others in December 2020. The team also visited 10 schools in Nkanu West Local Government Area (LGA), Nsukka LGA, and Udi LGA to speak to administrators and teachers, and assess conditions. It then held three RISE Education Summits, in which RISE team members facilitated dialogues between stakeholders and political leaders about improving education policies and outcomes in Enugu. These types of interactions are rare in Nigeria and have the potential to impact the education sector by increasing local demand for quality education and government accountability in providing it. Inputs from the surveys in the LGAs determined the education sector issues included in the agenda for the meeting, which political leaders were able to see in advance. The Summits culminated with the presentation of a social contract, which the team hopes will aid stakeholders in the education sector in monitoring the government’s progress on education priorities. This article draws on stakeholder surveys and conversations, insights from the Education Summits, school visits, and secondary data to provide an overview of educational challenges in Enugu State with a focus on basic education. It then seeks to highlight potential solutions to these problems based on local stakeholders’ insights from the surveys and the outcomes of the Education Summits.
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