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Journal articles on the topic 'Abrahamian Religions'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

Amir, Ahmad Nabil, and Tasnim Abdul Rahman. "Telaah Historis Relasi Dialogis Agama-Agama Monoteis." Al-Adyan: Journal of Religious Studies 5, no. 2 (2025): 153–66. https://doi.org/10.15548/al-adyan.v5i2.10020.

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This article discusses the religious experiences of various faiths within the Abrahamic tradition. It first examines the underlying systems and approaches, as reflected in classical works of religious thought that outline meta-religious principles, methodologies, traditions, and ideological frameworks. In analyzing the history and traditions of Abrahamic beliefs, this article seeks to summarize them within the framework of comparative religion, highlighting their historical development and importance in inspiring convivencia (coexistence) in a global context. The analysis is based on classical

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Тoktarbekova, L., N. Seitakhmetova, and Sh Bidakhmetova. "TRADITION IN CHRISTIAN AND ISLAMIC CULTURES: A COMPARATIVE ANALYSIS." Al-Farabi 78, no. 2 (2022): 167–83. http://dx.doi.org/10.48010/2022.2/1999-5911.12.

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The article analyzes the traditions of traditional religions in the culture of Christianity and Islam. The traditions of сhristian and islamic culture, which make up the Abrahamic religion, differ not only in their similarity but also in their differences. The authors conduct a comprehensive analysis of the dogmas of dual religions and religious rituals dedicated exclusively to worship and worship. Religious traditions are analyzed using comparative and historical and cultural methods, and the predominance of similarities in religious traditions, religious holidays, and religious rituals in bo

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Sumbulah, Umi. "SIKAP KEBERAGAMAN DALAM TRADISI AGAMA-AGAMA IBRAHIM." ULUL ALBAB Jurnal Studi Islam 8, no. 1 (2018): 1–20. http://dx.doi.org/10.18860/ua.v8i1.6242.

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Researchs on Abrahamic religions found three religious attitudes which generate the theory of exclusivism, inclusivism and pluralism. Those sort of religious attitudes are constructed by normative doctrines and historical experience of each religion’s adherents in interacting with adherents of other religions. Pluralism as a philosophycal system of thinking emerges as a response toward inappropriateness of monism and dualism theories. Besides, socio-theological response also emerges as various thruth phenomena. Therefore, the phenomena should be responded wisely.

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Oyetoro, Taiwo Rebecca. "An Evaluation of Holy War in Abrahamic Religions and its Effects on 21st-Century Northern Nigerian Society." LASU Journal of Religions and Peace Studies 6, no. 2 (2024): 90–103. https://doi.org/10.5281/zenodo.14994107.

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Holy war, a concept deeply rooted in the Abrahamic religions of Judaism, Christianity, and Islam, has been a contentious and complex subject throughout history. This study evaluates holy war, also known as “just war” or “jihad,” and its profound impact on 21st-century Northern Nigerian<em> </em>society. The study adopts historical and exploratory methods to explore the historical origins and evolution of the concept within each Abrahamic religion. By examining historical events, theological doctrines, and contemporary manifestations, the paper sheds light on the implica

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Kovalchuk, Andriy, and Andriy Man’ko. "Paganism in Ukraine as a potential for the development of religious tourism." Visnyk of the Lviv University. Series Geography, no. 52 (June 27, 2018): 132–42. http://dx.doi.org/10.30970/vgg.2018.52.10179.

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An artificial term “pagan” is used to denote someone who believes in his/her authentic religion different from Abrahamic religions: Judaism, Christianity, and Islam. There are 400–500 millions of pagans in the world. They are divided into such groups: 1) aboriginal or autochthonous cults are widespread mostly among indigenous peoples of Asia, Africa, America, Australia and Oceania, and have not only deep historical roots, but also have kept the polytheistic religious worldview of their ethnos; 2) representatives of “vernacular” paganism, which combines some elements of ancient beliefs (magic,

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Fox, Jonathan, Roger Finke, and Dane R. Mataic. "The Causes of Societal Discrimination against Religious Minorities in Christian-Majority Countries." Religions 12, no. 8 (2021): 611. http://dx.doi.org/10.3390/rel12080611.

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Using the Religion and State-Minorities and WVS datasets, this study examined the impact of religiosity in Christian-majority countries on societal religious discrimination (i.e., discrimination by non-state actors) against religious minorities. We found that increased levels of religious activity and commitment in a country lead to less discrimination against Muslim and Jewish religious minorities but more discrimination against Christian minorities. We offered two explanations for this complex relationship. First, when Christian-majority nations hold high levels of religiosity, other Abraham

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Tuahuns, Fitrawati, Aholiab Watloly, and Abidin Wakano. "Intertwined between Samawi Religions (Islam-Christianity) and the Cosmology of the Naulu People." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 7, no. 1 (2025): 150–61. https://doi.org/10.37429/arumbae.v7i1.1481.

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This research was conducted within the religious context of one of the indigenous tribes in Maluku, located in Siwalalat District, Central Maluku. This research examines the social changes in the spiritual patterns of the Naulu people following their adoption of the Abrahamic religions, specifically Islam and Christianity. Using qualitative research methods, this study aims to observe and understand the phenomenon of social change in the religious patterns of the Naulu Tribe after they adopted the Abrahamic religion, and to analyze it with a scientific approach, resulting in academic findings.

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Neelam Bano and Dr. Humaira Ahmad. "Religious Pluralism: The Perspective of Twentieth Century Muslim Perennial Philosopher Frithjof Schuon." Al-Qamar 3, no. 1 (2020): 1–16. https://doi.org/10.53762/z6sk5y12.

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Religious Pluralism has become an important area of philosophy of religion because of increasing diversity of religions which causes increasing religious conflicts in present-day world. There are diverse thoughts which address the common goals of Religious Pluralism; however in western societies Perennialist scholars are most influential in advocating religious diversity and in bringing reaffirmation of Perennial wisdom. The paper first uncovers the rediscovery of Perennial philosophy in twentieth century while disseminating the belief in universal truth. The paper also focuses on the perspect

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Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.

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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and des

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Hasiholan, Anggi Maringan, and Aldi Abdillah. "The Concept of Love in Islam, Christianity, and Judaism for the Postmodern Indonesian Religious Communities." Dialog 45, no. 2 (2022): 195–206. http://dx.doi.org/10.47655/dialog.v45i2.652.

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The pattern of thinking relativism and pluralism in the postmodern era has always been a problem in religious life. The problem is due to the openness of relations between religions. This thinking style will be good if it accommodates a sense of brotherhood and mutual understanding between religious communities. On the other hand, it will be harmful if it is used to bring down other religions. This study aims to build a constructive model of comparative theology in a pluralistic society in Indonesia. The research method used in this paper is comparative theology by comparing the concept of Hab

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Hughes, Aaron. "Abrahamic Religions." Bulletin for the Study of Religion 44, no. 1 (2015): 3–11. http://dx.doi.org/10.1558/bsor.v44i1.26545.

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Wells, Peter. "A chaplain's perspective on body donation and thanksgiving." Clinical Ethics 6, no. 4 (2011): 200–202. http://dx.doi.org/10.1258/ce.2011.011044.

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All major religions accept that organ donation is an individual choice and the same is true when it comes to donating one's whole body to medical science. While religious groups have ‘official’ views, it is common, given the various denominations and subgroups within a religion, to have deviation from the official message. This paper provides some insight into the views of religious leaders from one local community in the UK on the act of body donation. The paper also demonstrates the importance that the Abrahamic religions place on providing opportunities for remembrance and thanksgiving for

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Hamidullah, Khaoula Saeed Al Arabi, Ali Ali Gobaili Saged, Azmil Zainal Abidin Abidin та Mohammad Abdelhamid Salem Qatawneh. "الفكر النسوي بين الأديان السماوية والمعتقدات الوثنية (دراسة تحليلية) The Feminist Thought Between Abrahamic Religions and Pagan Beliefs : An Analytical Study". Al-Muqaddimah: Online journal of Islamic History and Civilization 12, № 2 (2024): 1–34. https://doi.org/10.22452/muqaddimah.vol12no2.1.

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This research explores the relationship between Abrahamic religions and pagan beliefs in modern feminist thought. It is using descriptive-analytical methods to review the information and previous literature, and a survey method for a field study at Hassan II University in Morocco, the study details differing opinions on the relationship between feminist thought and Abrahamic religions. It also addresses criticisms of women's roles in these religions, such as Christian, Jewish, and Islamic feminism, and examines the aversion of feminists to religion. The research highlights the intersection bet

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Columbus, Ogbujah. "Gender in Religious Ethics and Practices." MELINTAS 33, no. 1 (2018): 1–13. http://dx.doi.org/10.26593/mel.v33i1.2951.1-13.

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There is a somewhat symbiotic relationship between religion and culture: religious practices shape, and are shaped by the culture within which they thrive. When people in a given culture adopt a specifc religion,their culture begins to assimilate only the ethos and practices that are acceptable within that religion; and when a particular religion arises within a given culture, its ethics and rituals are usually grounded on the tenets of that culture. Thus, having strong roots in patriarchal and androcentric cultures, Abrahamic religions cannot shy away from the encumbrances of ﬂawed gender rel

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Yendell, Alexander, and Stefan Huber. "The Relevance of the Centrality and Content of Religiosity for Explaining Islamophobia in Switzerland." Religions 11, no. 3 (2020): 129. http://dx.doi.org/10.3390/rel11030129.

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Research on Islamophobia in Switzerland, and on the role of religiosity in relation to Islamophobia, is in its infancy. Against this background, we analyzed data from an online survey conducted in Switzerland on “Xenosophia and Xenophobia in and between Abrahamic religions”. The results of a multivariate analysis revealed that, besides right-wing authoritarianism, social dominance orientation, and political orientation, indicators related to religion play a crucial role. We found that the greater the role of religion, and the more central it is for the individual, the more likely it is that th

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Umbu Deta, Krisharyanto. "The Ecological Dimension of Confucian Religion: Perceiving Human-Nature Relation in the Anthropocosmic Principle." Al-Adyan: Journal of Religious Studies 2, no. 2 (2021): 122–32. http://dx.doi.org/10.15548/al-adyan.v2i2.3395.

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The religious discourse has been dominated by the paradigm of world religions especially the Abrahamic religions like Islam and Christianity, shaping the way religion being understood and associated with other issues. Its strong emphasis on the ultimate being called God has resulted in commonly accepted categories of what could be counted as religion or more religious. It then brings a strict distinction between the sacred and the profane or secular. The issues of ecology, economics, politics, etc., therefore, are often dissociated from religions. This paper aims to challenge that paradigm by

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Ahmed, Mona Farouk M. "예루살렘의 기독교화, 이슬람화, 유대화". Institute of Middle Eastern Affairs 22, № 3 (2023): 33–71. http://dx.doi.org/10.52891/jmea.2023.22.3.33.

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Throughout its history, the region of the Middle East has been marked by significant religious transformations, including the processes of Christianization, Islamization, and Judaization. Jerusalem, as a city sacred to the main religions of the Abrahamic faiths, stands as a compelling case study for examining these processes, given its unique holiness and the historical confrontations among these religions in the region. This study introduces Jerusalem as a focal point for analyzing the dynamics of each of these processes, tracing the emergence of the first communities of Judaism, Christianity

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Shibli, Naveed, Mudassir Ahmad, Anwar ul Haq, et al. "A Scientific Study of Religion as a Catalyst to Bring Positive Change in Human Behavior." Clinical and Counselling Psychology Review 1, no. 1 (2019): 55–60. http://dx.doi.org/10.32350/ccpr.11.05.

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It is a fact well-established that religion has influenced humankind throughout the course of history irrespective of the strength of its influence and its permanence that reflects its relatedness with human existence. It was assumed that the lesser befitting implementation of ‘modernity’ in the ancient tradition of religion is one of the causes of low religious productivity and less positivity in the present day life. Perhaps this is the case with all the Abrahamic religions. An amalgamation of tradition and moderation in a chain of a school system was assessed. The psychological and scientif

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Aini, Rezki Putri Nur. "Realisasi Multi Track Diplomacy pada Peran “1000 Abrahamic Circles Project” dalam Menciptakan Perdamaian antar Umat Beragama." Journal of Islamic Studies and Humanities 4, no. 1 (2019): 42–73. http://dx.doi.org/10.21580/jish.41.4801.

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This research aims to explain about how the realization of multi track diplomacy on the role of “1000 Abrahamic Circles Projects” as the main concept idea in creating ideals of peace between religious communities in the world. In order to create harmony between religious communities in the world, especially in the three Abrahamic religions (Islam, Christian, and Jews). It is necessary to have a concept idea as a bridge to uniting different views because of their diversity in beliefs. This phenomena become the moral responsibility of Indonesia as the largest Muslim majority country in the world

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Eva, Richard R. "Religious Liberty and the Alleged Afterlife." Southwest Philosophy Review 37, no. 1 (2021): 179–86. http://dx.doi.org/10.5840/swphilreview202137119.

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It is common for religiously motivated actions to be specially protected by law. Many legal theorists have asked why: what makes religion special? What makes it worthy of toleration over and above other non-religious deeply held convictions? The answer I put forward is that religions’ alleged afterlife consequences call for a principle of toleration that warrants special legal treatment. Under a Rawlsian principle of toleration, it is reasonable for those in the original position to opt for principles of justice that accommodate actions with alleged afterlife consequences. And, under a utilita

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Amir, Ahmad Nabil, and Tasnim Abdul Rahman. "Brief exposition of religious experience in semitic religion." HUMANIKA 25, no. 1 (2025): 109–20. https://doi.org/10.21831/hum.v25i1.77390.

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Artikel ini membincangkan pengalaman agama yang berkembang dalam tradisi dan kepercayaan samawi. Hal ini disorot dari segi sejarah pertembungannya yang klasik dalam kepercayaan Semitik yang menjelmakan pemikiran tentang manhaj dan tradisi asalnya yang intens yang membentuk ajaran-ajaran keagamaan, falsafah dan prinsip metafiziknya. Ia melihat perkembangannya yang mendasar yang berakar dari warisan Ibrahim dan signifikasinya dalam mengilhamkan dialog peradaban dan konvivensia global yang inklusif dan pluralistik. Idea-idea ini digarap dari pemikiran dan karya-karya klasik dalam korpus perbandin

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Mashiach, Amir. "The Jewish, Christian, and Muslim Attitude to Work—A Comparative Perspective." Religions 13, no. 11 (2022): 1114. http://dx.doi.org/10.3390/rel13111114.

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The major aim of the religious person is to obey God’s injunctions and follow His ways. If he or she shall do so, he or she will attain success in this world or in the world-to-come. Thus, the Abrahamic religions have come to center on precepts involving man’s relationship with God and an occupation with spirituality. Accordingly, the central figures and those who head the religious hierarchy are rabbis (in Judaism), priests and monks (in Christianity), and Imams (in Islam), who are practiced and proficient in religious spiritual life. This means that the religions are primarily occupied with

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Gokaru, Shuaibu Umar. "Religious Moderation in Indonesia: An Appraisal for Its Implementation in Nigeria." Islamiyyat 47, no. 1 (2025): 160–70. https://doi.org/10.17576/islamiyyat-2025-4701-13.

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It is believed that the Abrahamic religions unanimously preach love, peace, tolerance, acceptance, respect, and compromise, as well as peaceful coexistence among their adherents, regardless of differences in religion, ethnicity, culture, skin colour, and race, among others. This collectively forms what is known today as “Religious Moderation.” Extremism was discouraged and condemned by these monotheistic religions. How did the Republic of Indonesia successfully implement religious moderation despite its pluralistic nature, while Nigeria, with a similar diversity, has not yet achieved this? Thi

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Rochman, Afifur. "Mediating Shari’a and Religious Freedom: The Case of the So-Called False Prophet in Indonesia." Religió: Jurnal Studi Agama-agama 10, no. 1 (2020): 1–25. http://dx.doi.org/10.15642/religio.v10i1.1306.

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Indonesia’s religious blasphemy law has been used to restrict the religious freedom of the so-called false prophet (nabi palsu). The prominent examples are Lia Eden and Ahmad Musadeq, to name but a few. They were previously Muslim and later maintain their prophethood respectively, claiming to be the heir of preceding prophets, most notably within the Abrahamic religions. Referring to this law, both Eden and Musadeq are arrested for the charge of blasphemy against religion. This article seeks to examine the phenomenon of Indonesian prophets from the perspective of Shari’a and human rights to re

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Albayrak, Tahir, Ram Herstein, Meltem Caber, Netanel Drori, Müjde Bideci, and Ron Berger. "Exploring religious tourist experiences in Jerusalem: The intersection of Abrahamic religions." Tourism Management 69 (December 2018): 285–96. http://dx.doi.org/10.1016/j.tourman.2018.06.022.

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Lee, Byongsung. "Religion and Violence in the Secular Age : Focusing on Abrahamic Religions." Peace and Religions 17 (June 30, 2024): 65–85. http://dx.doi.org/10.25168/kaprs.2024.17.65.

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Abdullah, Osman Chuah, and Mohd Shuhaimi Haji Ishak. "Commonalities and Differences among the Abrahamic Faiths." Journal of Islam in Asia (E-ISSN: 2289-8077) 8 (February 2, 2012): 325–43. http://dx.doi.org/10.31436/jia.v8i0.264.

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Abrahamic faiths namely Judaism, Christianity and Islam share the theology of monotheism. The three religions trace their origins to Prophet Abraham. Judaism is the religion of the descendents of Jacob, son of Isaac and grandson of Abraham. Christianity began as a sect of Judaism in the 1st century, and later on developed its own creed such as trinity. Islam began in the 7th century; it also traces its link to Ishmael, the son of Prophet Abraham. The three religions share mostly the same heritage, history, greatness and theology of monotheism. This essay attempts to highlight the common featur

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Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (2021): 54–68. http://dx.doi.org/10.54121/2021/148401.

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When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a

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Andika, Andika. "ALIRAN-ALIRAN DALAM AGAMA YAHUDI." Abrahamic Religions: Jurnal Studi Agama-Agama 2, no. 1 (2022): 52. http://dx.doi.org/10.22373/arj.v2i1.12133.

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Judaism is a part of the Abrahamic religion. Abrahamic religions in their development, such as Judaism experienced divisions, giving rise to new schools of Judaism. New schools of Judaism emerged due to differences in views and opinions among the Jews. This study aims to determine the definition of sects in Judaism along with the emergence factors of each sect in Judaism. Some of the schools in Judaism are beginning with Enlightenment Judaism, Reform Judaism, Orthodox Judaism, Conservative Judaism, and Reconstructionist Judaism. Apart from these sects, Judaism is further divided into several s

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Michello, Janet. "The Black Madonna: A Theoretical Framework for the African Origins of Other World Religious Beliefs." Religions 11, no. 10 (2020): 511. http://dx.doi.org/10.3390/rel11100511.

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This review summarizes existing scholarship in order to theorize how Abrahamic religions and Hinduism were influenced by African beliefs, in order to illuminate the contributions that African beliefs have had on other world religions. The review begins with a brief historical overview of the origins of indigenous ideologies, followed by a review of classical theories of religion and a summary of contemporary religious trends, with particular attention on African beliefs. The Black Madonna, with origins in Africa, is a prominent example of how African beliefs have been integrated into other fai

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Käsehage, Nina. "The Impact of Covid-19 on Abrahamic Fundamentalist Groups." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (2021): 406–25. http://dx.doi.org/10.30965/23642807-bja10025.

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Abstract This contribution discusses the question whether there is a general interlinking between the fundamentalist perception and practice of Abrahamic religions by some believers or groups and their (in-)ability to cope with pandemics such as Covid-19, or if this assumption is misleading. With the help of selected examples from fundamentalist groups of the Abrahamic religions, it will be shown that some fundamentalist actors see Covid-19 as a divine punishment and make use of the pandemic for radical mobilization of their members, while other religious groups and leaders concentrate on the

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Dombrowski, Daniel. "St. John of the Cross and the Monopolar Concept of God in the Abrahamic Religions in Spain." Religions 11, no. 7 (2020): 372. http://dx.doi.org/10.3390/rel11070372.

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The aim of this article is to philosophically explore the tension between “the God of the philosophers” and “the God of religious experience.” This exploration will focus on the mystical theology of the 16th c. Spanish mystic St. John of the Cross. It will be argued that a satisfactory resolution of the aforementioned tension cannot occur on the basis of the monopolar theism that has dominated the Abrahamic religions. That is, a better understanding of mystics in Judaism, Christianity, and Islam can occur via dipolar theism as articulated by contemporary process philosophers in the Abrahamic r

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Nugraha, Muhamad Tisna. "PERBUDAKAN MODERN (MODERN SLAVERY) (ANALISIS SEJARAH DAN PENDIDIKAN)." At-Turats 9, no. 1 (2015): 49. http://dx.doi.org/10.24260/at-turats.v9i1.308.

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Slavery is a form of employing a person and putting him/her under the control of another. Such control includes restriction, use of physical energy or perhaps even his/her mind without compensation such as a decent wage or other forms of respect. Slavery does not always appear in the form of physical pressure, but it can also be in the psychological form by demanding someone to do something for the interests of another due to power, indebtedness or religious texts. Traces of slavery in the course of human history, in fact, have been found since ancient times in Mesopotamia, Egypt, Europe

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Meladze, Pikria, and Jac Brown. "Religion, Sexuality, and Internalized Homonegativity: Confronting Cognitive Dissonance in the Abrahamic Religions." Journal of Religion and Health 54, no. 5 (2015): 1950–62. http://dx.doi.org/10.1007/s10943-015-0018-5.

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Alfian, Andi. "Evaluating World Religion Paradigm through the Idea of Ultimate Reality." Islam Transformatif : Journal of Islamic Studies 6, no. 1 (2022): 63. http://dx.doi.org/10.30983/it.v6i1.5537.

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<p>This study aims to evaluate whether the idea of ultimate reality in world religions contributes to the characteristics of the world religion paradigm, which is hierarchical cosmology or “subject-object cosmology.” Several research on this topic claims that one of the characteristics of the world religion paradigm is its hierarchical perspective. Discussing this issue is important to distinguish the world religions as the paradigm and the world religions as the most widely embraced religion. This study argues that the hierarchical perspective of the world religion paradigm can be roote

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Nielsen, Jorgen S. "The Contribution of Interfaith Dialogue toward a Culture of Peace." American Journal of Islam and Society 19, no. 2 (2002): 103–8. http://dx.doi.org/10.35632/ajis.v19i2.1954.

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Dialogue among the adherents of the major world religions has alwaystaken place, especially, but not only, among the Abrahamic faiths: Judaism,Christianity and Islam. Excellent examples of this may be found in themidst of shared histories where we are more often presented with a recordof conflicts. The high points must be the enormously rich and creative interactionswhich took place in medieval Islamic Spain and southern Italy andat various times in places as far apart as Central Asia, Baghdad, Delhi,Cairo and the Ottoman Empire.As a movement with its institutions and full-time professionals,

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Rahman, Rafi. "The Black Queer Experience Within Abrahamic Religion." American Journal of Arts and Human Science 3, no. 4 (2024): 37–55. http://dx.doi.org/10.54536/ajahs.v3i4.2949.

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This paper uses a sociological perspective to examine recent religious activism for reformist narratives about racism, sexism, dualism of gender, and prejudice against transgender in the United States as signs of identity politics. Analytically, it explores how identities like race, age, class, religion, gender, and sexuality work within religious discourses, specifically regarding racism, sexism, homophobia, transphobia, and misogyny. This question leads to a consideration of America’s Original Sin, which presents the interdependency of power structures and dominance with the suppression of v

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Djuric, Drago. "Religious tolerance in the Edict of Milan and in the Constitution of Medina." Filozofija i drustvo 24, no. 1 (2013): 277–92. http://dx.doi.org/10.2298/fid1301277d.

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In this paper, we will try to offer a blueprint for a more general discussion of the relation of how the question of religious tolerance appears in two documents that the Christian and Islamic traditions recognize and celebrate: namely, the Edict of Milan and the Constitution of Medina. These documents were revolutionary for their time. However, these documents alone, as well as religious teachings, on which they are based, cannot be the measure of relations in our time. They are presented in the conceptual framework and value system that prevailed at the time when these teachings and document

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Kamal, Aulia. "PROBLEM KONSEPTUALISASI ‘AGAMA’ DI INDONESIA DAN IMPLIKASINYA." Islamijah: Journal of Islamic Social Sciences 2, no. 1 (2021): 43. http://dx.doi.org/10.30821/islamijah.v3i2.12529.

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This article discusses how the word <em>'agama'</em> (religion) in Indonesia has developed so far from its origin. Also how the world religion paradigm (WRP) affects the construction of <em>agama</em> in Indonesia; and the implications thereafter. Through literature study, data were collected and analyzed descriptively, and the results showed that: First, the concept of '<em> agama</em> ' was constructed by political policies and academic activities in Indonesia from the Dutch colonial period, the Japanese occupation to post-independence. As a result, the co

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Mujahidin, Muhammad Saekul. "RELIGIOUS ESCHATOLOGY: THE DOCTRINE OF THE COMING OF THE SAVIOR IN THE END TIMES IN THE PERSPECTIVE OF ABRAHAMIC RELIGION." JUSMA: Jurnal Studi Islam dan Masyarakat 2, no. 1 (2023): 46–62. http://dx.doi.org/10.21154/jusma.v2i1.1494.

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Eschatology is a doctrine or teaching related to the last days, in the Abrahamic religious belief about eschatology, namely the arrival of a savior at the end of time for these religions, namely Christianity, Judaism and Islam, the three religions believe that at the end of time a when there will be a savior who will save them from the chaos that existed in the world before the apocalypse. This issue includes who is the true savior for Christianity, Judaism, and Islam. This paper aims to find out who is the savior of the end times for the Abrahamic Religion, namely Christianity, Judaism and Is

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Mujahidin, Muhammad Saekul. "Religious Eschatology: The Doctrine of the Coming of the Savior In the End Times in the Perspective of Abrahamic Religion." Abrahamic Religions: Jurnal Studi Agama-Agama 3, no. 1 (2023): 50. http://dx.doi.org/10.22373/arj.v3i1.15967.

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Eschatology is a doctrine or teaching related to the last days, in the Abrahamic religious belief about eschatology, namely the arrival of a savior at the end of time for these religions, namely Christianity, Judaism and Islam, the three religions believe that at the end of time a when there will be a savior who will save them from the chaos that existed in the world before the apocalypse. This issue includes who is the true savior for Christianity, Judaism, and Islam. This paper aims to find out who is the savior of the end times for the Abrahamic Religion, namely Christianity, Judaism and Is

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McCoy, Mitchell A., and Sally Smith Holt. "Convivencia, Abrahamic Religions and Study Abroad in Spain." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (2018): 85–101. http://dx.doi.org/10.36366/frontiers.v30i1.406.

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As a point of departure for understanding the complexities of Spanish national and individual identities, it is incumbent that a student begins by investigating Spanish iterations of the three Abrahamic religions. This presupposition of religion’s centrality in the pursuit of better-informed understandings of the Spanish nation, people, history and culture has served as a cornerstone in the construction of Belmont University’s Maymester study abroad program in Spain and as a lodestar in its evolution. This article will describe the genesis of the program, analyze curricular changes over time a

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Dziadosz, Dariusz. "Religijny i społeczny status kobiet w tradycjach o Abrahamie (Rdz 11,27 – 25,18)." Verbum Vitae 19 (January 14, 2011): 15–40. http://dx.doi.org/10.31743/vv.2023.

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Celem niniejszego artykułu jest analiza postaci kobiet występujących w narracji Rdz 11,27 – 25,18. Na początku autor opisuje czynniki określające status kobiety w społeczności patriarchalnej. Społeczność ta, nawet jeśli wykazuje hierarchię patriarchalną, zbudowana jest na fundamentach wiary, która przyznaje mężczyźnie i kobiecie tę samą godność i pozycję przed Bogiem. W kolejnej części artykułu autor ukazuje różne postacie kobiece pojawiające się w cyklu o Abrahamie. Sara jest tu przedstawiona jako wzór hebrajskiej żony i matki. Wypełnia swoje powołanie we wzorcowy sposób wydając na świat Izaa

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Williams, David John. "“Mediterranean Religions” or Abrahamic Traditions?" English Language Notes 56, no. 1 (2018): 259–61. http://dx.doi.org/10.1215/00138282-4337635.

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Puzanov, Daniil V. "The “Abrahamic Metacivilization” of the 8th –13th Centuries." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 143–52. http://dx.doi.org/10.17223/15617793/464/17.

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The article substantiates the expediency of considering the system of Christian and Islamic medieval civilizations as a single Abrahamic metacivilization. Heuristic possibilities of the term are revealed on the basis of research works on sociology, philosophy, world and domestic history. The features of the perception of civilizations and religions are analyzed from the point of view of the world-system perspective and global history. The definition of local civilization is being clarified. The definition of metacivilization is given. It is noted that, since the 8th century, on the territory o

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Nedzelska, N. I. "Women's deities in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 19 (October 2, 2001): 15–23. http://dx.doi.org/10.32420/2001.19.1159.

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It is not objectionable in modern science that the woman was deified earlier than her husband, and the sacred books of religions of the Abrahamic tradition capture the next stage of society's development: the transition to a new way of farming and the rule of man in all spheres of life. Judaism and Islam did not recognize the cult of the goddesses and always struggled with it. For the Jews, Yahweh (or Yahweh) was both a patron of women. In Judaism, a woman does not actively participate in religious life. It is not necessary here, because its vital activity is itself a religious one. The functi

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Akhiezer, Golda. "From Scripturalism to the ‘Chain of Tradition’: Between Rabbanite and Karaite Judaism." Religions 13, no. 2 (2022): 130. http://dx.doi.org/10.3390/rel13020130.

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This article focuses on the controversy and theological polemics advanced by the Jewish-Karaite movement against one of the central concepts of mainstream Rabbinic Judaism—the Oral Torah and the legitimacy of its transmission (“Chain of Tradition”). This process passed through a series of formative stages of Karaism: from radical scripturalism fundamentally rejecting any transmitted tradition to the gradual development of alternative “authentic” Chain of Tradition, adjusting its principles to vital social and intellectual needs. This case of intra-confessional Judaic debate is presented here i

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Nedzelska, N. "The problem of sex in the religions of the Abrahamic tradition." Ukrainian Religious Studies, no. 17 (March 20, 2001): 29–36. http://dx.doi.org/10.32420/2001.17.1125.

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The paradox of the existence of the species Homo sapiens is that we do not even know: Who are we? Why are we? Where did you go from? Why? At all times - from antiquity to our time - the philosophers touched on this topic. It takes an important place in all religions of the world. These eternal questions include gender issues. In the religious systems of the religions of the Abrahamic tradition there is no single answer to the question of which sex was the first person. Recently, British scientists have even tried to prove that Eve is 84 thousand years older Adam

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Albera, Dionigi. "Digressions on Polytropy: An Exploration of Religious Eclecticism in Eurasia." Entangled Religions 9 (April 30, 2019): 139–64. http://dx.doi.org/10.46586/er.v9.2019.139-164.

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The anthropologist Michael Carrithers introduced the notion of polytropy in the field of the study of religion, proposing that this notion (deriving from the Greek poly, ‘many’, and tropos, ‘turning’) may account for the eclecticism and fluidity of South Asian religious life. The exploration effectuated in the article suggests that the notion of polytropy could offer a promising tool for capturing some important features of religiosity in other Asiatic contexts, too, as well as in the Mediterranean. Polytropic trends appear in different religious contexts, from the fuzzy Chinese situation, whe

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Kippenberg, Hans G. "‘Phoenix from the Ashes’: Religious Communities Arising from Globalization." Journal of Religion in Europe 6, no. 2 (2013): 143–74. http://dx.doi.org/10.1163/18748929-00602002.

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When in the 1960s religious congregations were suffering from diminishing membership, the sociology of religion turned away from the study of organized religion in order to study private religiosity, even though new social forms of religion were emerging. The article addresses first the impact of globalization on the place of religious communities in the fabric of national and transnational society. Labor migration severs the individual from his or her transmitted loyalties and places him or her amid the risks of the labor market. Parallel to this, the nation state conveys public tasks into pr

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