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Journal articles on the topic 'Bahai faith and other religions'

Author: Grafiati

Published: 4 June 2021

Last updated: 5 February 2022

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1

Yuvsechko, Yaroslav Volodymyrovych. "Family Values in Doctrine and Practice of Synthetic Neo-Religions." Religious Freedom, no. 21 (December 21, 2018): 130–43. http://dx.doi.org/10.32420/rs.2018.21.1269.

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The article analyzes the beliefs and practical activities of synthetic neo-religions on issues of family, marriage, marital life, children’s education, attitude to parents, etc. In particular, the position of Baha'i Faith, Unification Church and Church of Scientology is considered. The peculiarity of this research is the complex analysis of the doctrine and practice of these neo-religious movements and finding of common aspects in their views on family values, both among themselves and with traditional religions. It emphasizes their syncretism and refute the available warning in society

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Chen, Yufeng, and Saroja Dorairajoo. "American Muslims’ Da’wah Work and Islamic Conversion." Religions 11, no. 8 (2020): 383. http://dx.doi.org/10.3390/rel11080383.

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Prior to the “9/11 attacks”, negative images of Islam in America were prevalent, and the 9/11 terrorist attacks made the situation for, and image of, Islam more sinister than before. Notwithstanding the extreme Islamophobia, one notes that, ironically in America, more people have been embracing Islam since, at least, the beginning of the twentieth century. Conversion to Islam in America seems to be a deviation from the adverse American public opinions towards Islam. An important question that, therefore, arises is: “Why are Americans converting to Islam despite negative public perception of th

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Goldin, Farideh. "Jewish Identities in Iran." American Journal of Islam and Society 29, no. 4 (2012): 90–92. http://dx.doi.org/10.35632/ajis.v29i4.1179.

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In Jewish Identities in Iran, Mehrdad Amanat tries to unearth the roots of IranianJews converting to both Islam and the Baha’i faith starting with the Safavidperiod in the sixteenth century. Admitting a personal interest in the project(his family converted from Judaism to the Baha’i faith), Amanat searches foranswers in, among many other resources, autobiographies written by membersof all faiths. Included are the memoirs of Mash’allah Farivar, son of the chiefrabbi and dayan (judge) of the Jewish community of Shiraz, and Fazel Mazandarani’smulti-volume history of the Babi–Baha’is. Missing from

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Nash, Geoffrey. "What Is Bahai Orientalism?" Humanities 10, no. 1 (2020): 2. http://dx.doi.org/10.3390/h10010002.

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Scrutinizing the literature of a modern religious movement this article argues that postcolonial theory can effectively be brought to the analysis of religions and religious writing. The case study focuses on the way in which colonialism impacted the Bahai faith in a specific and formative way, causing its leadership to present aspects of the faith’s development by employing the codes of Western Orientalism. Drawing on nineteenth and early twentieth-century European orientalist texts composed either about their own faith, or the Islamic society out of which it grew, the article demonstrates ho

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Jones, Michael S. "Biblical Faith and Other Religions: An Evangelical Assessment." Philosophia Christi 9, no. 2 (2007): 479–83. http://dx.doi.org/10.5840/pc20079240.

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Gunardi, Andy. "Pandangan Teilhard De Chardin: Agama dan Evolusi." Humaniora 5, no. 2 (2014): 968. http://dx.doi.org/10.21512/humaniora.v5i2.3202.

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Indonesia has varieties in religions. The varieties some time make conflicts among religions, especially Islam and Christians. This situation brings two choices. First is to be vulnerable because of conflicts and the second is a source for better life and faith. For sure the choice will be number two. According to research and Teilhard theory, convergence of religions will transform one’s faith to God. Teilhard says that religions cannot be separated from evolution. Religions are in progress. In the beginning they teach to have individual salvation, and now to have salvation collectively. Coll

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Ahmad, Muhammad Kursani. "TEOLOGI KERUKUNAN DALAM KONTEKS PLURALITAS AGAMA." Jurnal Ilmiah Ilmu Ushuluddin 9, no. 1 (2010): 91. http://dx.doi.org/10.18592/jiiu.v9i1.1412.

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The plurality of religion is undeniable and it should be theologically un-derstood as civilized relations among different religions and beliefs. Theo-logical dialogue is needed to establish mutual understanding and peacefulrelations among religions. This theology is called ‘theology of harmony’ inwhich one can put his/her faith in the same line with faith of other people.

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Sunarko, Adrianus. "Religion in a Democratic and Pluralistic Society (The Experience of Indonesia)." International Journal of Public Theology 12, no. 3-4 (2018): 440–54. http://dx.doi.org/10.1163/15697320-12341555.

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Abstract In order that religions in a multicultural modern democratic society like Indonesia do not become a source of conflict, the adherents of religions must develop a certain rationality of faith. That rationality is related to the attitude towards other religions and beliefs, to the autonomy of science, and to the procedures inherent in the democratic system. Hopefully, religious communities can develop a positive attitude towards those three things, without denying their religious identity. The learning process associated with them cannot be imposed from outside, but must be born of the

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Kuusisto, Arniika, and Silja Lamminmäki-Vartia. "Moral Foundation of the Kindergarten Teacher’s Educational Approach: Self-Reflection Facilitated Educator Response to Pluralism in Educational Context." Education Research International 2012 (2012): 1–13. http://dx.doi.org/10.1155/2012/303565.

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This paper investigates the moral foundation of Kindergarten teachers’ educational approach from the perspective of sensitivity towards religions and other worldviews. As a context for the examination, the paper presents the current situation of the Finnish multi-faith kindergartens through the empirical mixed method data gathered from five day care centres in the capital Helsinki area. The findings illustrate that at present, the multitude of religions and other worldviews in the increasingly diverse Kindergarten context causes continuous negotiations among the staff on both the educational p

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Nguyen, Thao. "The Vision of Asian Women for Interreligious Dialogue." Mission Studies 35, no. 3 (2018): 412–30. http://dx.doi.org/10.1163/15733831-12341592.

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Abstract This article discusses a special way in which Asian Catholic women have envisioned their roles in the religiously pluralistic context of Asia. By engaging in dialogue with other religions through service, inter-faith marriage, and collaboration with non-Christian women for women’s liberation, these women have used their special gifts in communicating with other women to bring about a change in relationships among people of other religions. In addition, Asian women’s theological reflection on interreligious dialogue helps enrich the church’s understanding of their role in building a re

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Greggs, Tom. "Legitimizing and Necessitating Inter-Faith Dialogue: The Dynamics of Inter-Faith for Individual Faith Communities." International Journal of Public Theology 4, no. 2 (2010): 194–211. http://dx.doi.org/10.1163/156973210x491868.

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AbstractIn an age in which religion is a burning issue in the geopolitical sphere, the need for peoples of different religions to engage in inter-faith dialogue may seem clear; what is less clear is whether there is legitimacy for and an imperative to members of individual faith communities to engage with the religious other on the exclusive grounds of their individual faith. This article thus seeks to advocate that theology done in the service of individual faiths needs, as a priority, to engage in legitimizing and necessitating dialogue with the religious other as the religious other. The ar

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Bukido, Rosdalina, Edi Gunawan, Djamila Usup, and Hayat Hayat. "Negotiating Love and Faith: Interfaith Marriage in Manado, Indonesia." Wawasan: Jurnal Ilmiah Agama dan Sosial Budaya 6, no. 1 (2021): 67–76. http://dx.doi.org/10.15575/jw.v6i1.11299.

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Interfaith marriages in people's lives have been practised in many areas in Indonesia, even if it's not legally registered. The rule of law in Indonesia does not accommodate interfaith marriages. When interfaith marriage happens, the registration system should follow marriage registration either at the KUA (office of religious affairs) for Muslims or in the Civil Registry office for other religions. This study aims to analyse the practice of interreligious marriage in Manado and how they maintain a good marital relationship between the spouse of different religions. This research employs a qua

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Premawardhana, Shanta. "Biblical Faith and Other Religions: an Evangelical Assessment – Edited by David W. Baker." Religious Studies Review 32, no. 2 (2006): 100. http://dx.doi.org/10.1111/j.1748-0922.2006.00053_6.x.

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Adeel, M. Ashraf. "Diversity and Exclusivity." American Journal of Islamic Social Sciences 26, no. 1 (2009): 70–85. http://dx.doi.org/10.35632/ajiss.v26i1.375.

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It is argued that religions seem to insist, paradoxically, on both exclusivity and diversity to inspire passionate commitment on the one hand and to allow for genuine choice of religion on the other. The argument is developed with special reference to Islam, with hints of similar strands of thought in Judaism and Christianity. The paradoxicality of this position of religions is similar to Kierkegaard’s interpretation of faith, as exhibited byAbraham in his sacrifice. Interpreting religions in this way provides us with a better context for understanding the exclusivism/pluralism debate.

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Adeel, M. Ashraf. "Diversity and Exclusivity." American Journal of Islam and Society 26, no. 1 (2009): 70–85. http://dx.doi.org/10.35632/ajis.v26i1.375.

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It is argued that religions seem to insist, paradoxically, on both exclusivity and diversity to inspire passionate commitment on the one hand and to allow for genuine choice of religion on the other. The argument is developed with special reference to Islam, with hints of similar strands of thought in Judaism and Christianity. The paradoxicality of this position of religions is similar to Kierkegaard’s interpretation of faith, as exhibited byAbraham in his sacrifice. Interpreting religions in this way provides us with a better context for understanding the exclusivism/pluralism debate.

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Wilson, H. S. "Salvation in World Religions." Mission Studies 19, no. 1 (2002): 108–35. http://dx.doi.org/10.1163/157338302x00071.

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AbstractThis article is a plea for a sympathetic and empathetic understanding of salvation in the major faith traditions of the world. There is no such thing as Christian, Buddhist, Hindu, Muslim or Jewish salvation, H. S. Wilson insists--only human salvation. After discussing the biblical roots of the word "salvation," Wilson reflects on what Christians would call salvation in Judaism, Islam,, Hinduism, Buddhism, Sikhism, Confucianism and Taoism. Here he finds many similarities to the Christian notion, but also significant differences. Then, in the context of today's changing Christian attitu

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Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.

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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur

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Gordan, Rachel. "Inevitably Comparative, but Not Inevitably Positive: the Study of Jews and Judaism within the Field of Religious Studies." Method & Theory in the Study of Religion 32, no. 4-5 (2020): 475–81. http://dx.doi.org/10.1163/15700682-12341489.

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Abstract This essay considers the study of Judaism within the framework of Lincoln and Freiberger’s calls for comparative studies. As a minority religion, Judaism usually requires comparative thinking, as scholars consider Judaism within the context of a majority religion. Study of post-WWII American Judaism, in particular, invites comparison, because it marks the high-tide era of “Judeo-Christianity,” in which Judaism was newly considered America’s “third faith,” on a purportedly equal status with Protestantism and Catholicism, thus inviting comparision between the three religions and other t

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Sumbulah, Umi. "Ibn Arabi’s Thought on Waḥdat Al-Wujud and its Relevance to Religious Diversity". Ulumuna 20, № 1 (2016): 29–50. http://dx.doi.org/10.20414/ujis.v20i1.793.

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This article explains the concept of waḥdah al-wujūd and its relevance to the diversity of religions and beliefs. The idea of the unity of being developed by Ibn ʽArabī is an explanation about the existence of every entity which prevails in the universe. It means that nothing has essential substance except God. Therefore, all things that exist in the universe, including the diversity of religions and the pluralistic paths of faith, are rooted in God. The diversity of God’s laws occurs only due to the diversity of the doctrines revealed to the different prophets and apostles. So, Ibn ʽArabī, wh

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Thornhill, John. "A Wholesome Agnosticism and Christianity's Coming Dialogue with the World Religions." Pacifica: Australasian Theological Studies 6, no. 3 (1993): 265–77. http://dx.doi.org/10.1177/1030570x9300600302.

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This article argues that the cultural transformation of our times, and the world-community it is bringing into being, compel Christian thought to re-assess the “exclusivist” position which has made genuine dialogue with non-Christian religions almost impossible. It is suggested that the two basic axioms of Christian faith (affirming the unique status of Christ in the plan of God and the universality of the salvation which he has brought) can retain their absolute character without impeding a dialogue in which Christians have much to learn from other religious traditions. This will mean that th

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Johnson, Roger A. "Idealism, Empiricism, and “Other Religions” Troeltsch's Reading of William James." Harvard Theological Review 80, no. 4 (1987): 449–76. http://dx.doi.org/10.1017/s0017816000023786.

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Troeltsch studies, and new translations of his writings, have become increasingly prominent during the past fifteen years. Theologians reflecting a wide range of positions have begun to discover in Troeltsch their own issues and concerns. Some found in Troeltsch the prototype for a “fundamental theology,” grounding the particularity of Christian faith in a more universal philosophical framework. Others took up Troeltsch's role as “theologian of the history of religions school” as a model for the interaction of theology and religious studies in our own time. Theologians concerned with the statu

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Power, Madeleine, Neil Small, Bob Doherty, Barbara Stewart-Knox, and Kate E. Pickett. "“Bringing heaven down to earth”: the purpose and place of religion in UK food aid." Social Enterprise Journal 13, no. 3 (2017): 251–67. http://dx.doi.org/10.1108/sej-06-2017-0035.

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Purpose This paper uses data from a city with a multi-ethnic, multi-faith population to better understand faith-based food aid. The paper aims to understand what constitutes faith-based responses to food insecurity, compare the prevalence and nature of faith-based food aid across different religions and explore how community food aid meets the needs of a multi-ethnic, multi-faith population. Design/methodology/approach The study involved two phases of primary research. In Phase 1, desk-based research and dialogue with stakeholders in local food security programmes were used to identify faith-b

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Yunus, Firdaus M. "AGAMA DAN PLURALISME." Jurnal Ilmiah Islam Futura 13, no. 2 (2014): 213. http://dx.doi.org/10.22373/jiif.v13i2.72.

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Ever y religion was born in the middle of the crush of other major religions, and no religion is born apart from the frenetic life of a pluralistic society. Indonesia as a nation that is multi-ethnic, multi-cultural and multi-faith is a necessity that can not be denied by anyone. The existence of these religions are the special challenges faced by their respective faiths, because pluralism was already around us, and no one is likely to be able to turn it down again. In such conditions of tolerance and dialogue between adherents of different religions are the foundations to maintain the integri

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Kögler, Hans-Herbert. "A Genealogy of Faith and Freedom." Theory, Culture & Society 37, no. 7-8 (2020): 37–46. http://dx.doi.org/10.1177/0263276420957735.

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The review highlights how Habermas reconstructs the historically constitutive function of religious thought regarding essential categories through which to appropriate our practical freedom. It articulates the three essential bifurcations taken along the way: to opt for Judeo-Christian dialogism versus other axial age world religions; for a Lutheran Kantianism of an unconditional normativity versus an empiricist naturalism; and for the hermeneutic discovery of a validity-oriented communicative agency versus a Hegelian metaphysics. Recognizing our normative indebtedness to religious roots in mo

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Hunt, Robert. "Book Review: Biblical Faith and other Religions: An Evangelical Assessment, the Bible and People of other Faiths." Missiology: An International Review 34, no. 3 (2006): 411–13. http://dx.doi.org/10.1177/009182960603400321.

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Klootwijk, Eeuwout. "Christian Approaches to Religious Pluralism: Diverging Models and Patterns." Missiology: An International Review 21, no. 4 (1993): 455–68. http://dx.doi.org/10.1177/009182969302100408.

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After giving a brief overview of different patterns in the Christian attitudes toward other religions, the author focuses upon three main responses to religious plurality: exclusivism, inclusivism, and pluralism. Some tentative lines for a trinitarian-oriented theology of religions are developed. This approach opens up the possibility of a pluriform and contextual response without compromising the Christian faith. Such a theology has different points of entry: there is the Christ-centered approach and a pneumatological perspective on religious pluralism. Both are related in a theocentric frame

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CHAPMAN, ALISTER. "CIVIL RELIGIONS IN DERBY, 1930–2000." Historical Journal 59, no. 3 (2016): 817–43. http://dx.doi.org/10.1017/s0018246x15000448.

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ABSTRACTThis article explores the impact of immigration on the social history of Derby, England, after the Second World War. In particular, it studies the changes in the city's religious culture associated with the decline of Christianity as the city's civil religion and the increased religious pluralism due to immigration. This local study challenges assumptions about the nature and timing of secularization, and the characterization of religion in late twentieth-century Britain as militant. As new communities from South Asia and the West Indies settled in Derby, their politicization resulted

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Matthew, Michael. "Faith Borders, Healing Territories & Interconnective Frontier? Wellness & Its Ecumenical Construct in African Shrines, Christian Prayerhouses & Hospitals." Numen 22, no. 1 (2020): 240–60. http://dx.doi.org/10.34019/2236-6296.2019.v22.29619.

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The religious geography of most health-seekers in modern Africa easily transverses the faith worlds of other religious traditions, thus building inevitably a lively-network of ecumenical spaces that surprisingly create an interpenetrating dialogue between African traditional shrines, Christian prayerhouses and western hospitals. The open-border policy of healing sites in Nigeria and Ghana in particular provides ecumenical directions and enriches interfaith conversations among different religious traditions. Consequently, the present study underscores the subversion of the dogmatic rhetoric of

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Lupu, Valentin. "Is Christian Faith a Predictor for Empathy?" International conference KNOWLEDGE-BASED ORGANIZATION 24, no. 2 (2018): 306–10. http://dx.doi.org/10.1515/kbo-2018-0107.

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Abstract According to the last census, the majority of the Romanian population officially declares itself as Christian. The core value of Christianity is love and compassion towards your neighbour. The objective of this study was to see if there is a correlation between Christian faith and empathy. The study was conducted on Romanian students. We had three groups of students: Atheists/Other Religions, Nominal Christians and Christians who daily practice their faith. For the assessing of empathy we used Davis’s (1980) Interpersonal Reactivity Index (IRI), a self-report instrument and a multidim

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Wickman, Matthew, and Jacob Sherman. "Introduction: Faith after the Anthropocene." Religions 11, no. 8 (2020): 378. http://dx.doi.org/10.3390/rel11080378.

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This is the introductory essay to the Special Issue “Faith after the Anthropocene” published in Religions 11:4 and 11:5. How does the Earth’s precarious state reveal our own? How does this vulnerable condition prompt new ways of thinking and being? The essays that are part of this collection consider how the transformative thinking demanded by our vulnerability inspires us to reconceive our place in the cosmos, alongside each other and, potentially, before God. Who are we “after” (the concept of) the Anthropocene? What forms of thought and structures of feeling might attend us in this state? H

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Temme, Klaus. "Seelsorge and interreligious dimensions: Christian-Muslim cooperation in the German context, using a CPE model." Revista Pistis Praxis 3, no. 2 (2011): 495. http://dx.doi.org/10.7213/pp.v3i2.13238.

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The author describes the German context for an intercultural and interreligiousSeelsorge “outreach” into our multicultural and multireligious society, in regard with CPE (Clinical Pastoral Education), as being a great tool to go “beyond the very Churchypeople” in our secular society. It is also a great tool to reach out even to people of other faith/religions in a respectful way, which is both differentiating and yet also appreciating diversities. In addition, it is an apt tool to develop a training curriculum in a joint venture together with people of other faiths/religions. He describes a fi

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Moe, David Thang. "From a Trinitarian Theology of Religion to a Trinitarian Theology of Religions: Bridging ‘First Theology’ and ‘Second Theology’." Expository Times 130, no. 7 (2018): 285–304. http://dx.doi.org/10.1177/0014524618812267.

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This paper examines the problem of a theology of religions without the Trinity and the problem of overemphasizing interreligious dialogue without taking the inner communion identity of the church seriously. This paper argues that central to an authentic Trinitarian theology of religions is the question of how the church is rightly to be understood in relation to the Trinity as the doctrinal ground and guide for its inner communion of first theology (a trinitarian theology of the Christian religion) and in its external communion of second theology with the religious world as the realm of the tr

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Davison, Aidan. "Ruling the Future? Heretical Reflections on Technology and Other Secular Religions of Sustainability." Worldviews: Global Religions, Culture, and Ecology 12, no. 2-3 (2008): 146–62. http://dx.doi.org/10.1163/156853508x359958.

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AbstractI argue that the quest for sustainability in Western societies has been shaped by the secular religion of technology. Technological endeavor and moral reflection have been held apart in this quest, with the result that reformist and transformative approaches to sustainability often overlook articles of modern faith in technology. Instrumentalist appeals to eco-efficiency and environmentalist appeals to nature implicitly invest technology with transcendent significance. In response, I rely upon accounts of practical reason in outlining a secular strategy for constituting sustainability

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Setiyawan, Agung. "PENDIDIKAN TOLERANSI DALAM HADITS NABI SAW." Jurnal Pendidikan Agama Islam 12, no. 2 (2015): 219–28. http://dx.doi.org/10.14421/jpai.2015.122-07.

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Religious harmony should be realized by mutual respect among fellow adherents. The fact that happened in the life of society still found various cases of intolerance. This is a problem that needs to find a solution. Understanding of the teachings and religious education is indispensable for fostering harmony. Therefore, this paper discusses the hadith of the Prophet on the teachings of tolerance by analyzing hadiths. Conclusions of this study found that the Tolerance in Islam does not mean being syncretic which can lead to mixing between the right and wrong (al-haq talbisu bi al-bathil), as sy

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Anoshka, Siarhei A. "A Joke, Mockery, or Something More? The Church of the Flying Spaghetti Monster – an Invented Religion or a New Movement?" Folklore: Electronic Journal of Folklore 81 (April 2021): 81–100. http://dx.doi.org/10.7592/fejf2021.81.anoshka.

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This article attempts to analyse a contemporary phenomenon from the sphere of alternative religiosity in the form of joke religions. The main subject of the analysis is a new religious movement called the Church of the Flying Spaghetti Monster (CFSM), founded in the USA in 2005. By referring to the theory of carnival fun, joining the sacrum and profanum, and passing through the various doctrinal threads of this religious movement, the author attempts to answer the question of whether the CFSM can be considered a genuine religion or only a joke. The article begins with a short reflection on the

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Grayson, J. Paul. "Keeping the faith: The university experience and apostasy." Canadian Journal of Higher Education 50, no. 2 (2020): 54–70. http://dx.doi.org/10.47678/cjhe.v50i2.188669.

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In 1963, Glendon College, York University, located in Toronto Canada, admitted mainly Christian students of European origin to a small liberal arts program. Fifty years later the College remained small with a continuing, but less embracive, commitment to the liberal arts; however, the student body included large numbers of young adults who professed religions other than Christianity and came from backgrounds other than European.Within this context, this article focuses on the impact of the Glendon College experience on students’ religious identification and participation in religious services.

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Medley, A. Roy. "Local congregations: Engaging neighbors of other faiths." Review & Expositor 114, no. 1 (2017): 43–51. http://dx.doi.org/10.1177/0034637316687047.

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When I was growing up in rural north Georgia in the 1950s and 60s, religious diversity meant there might be a Pentecostal church tucked in among the Baptist and Methodist churches. Today, congregations typically do not live in communities in which religious diversity is so narrowly experienced. Diversity no longer even signals that there are Protestant, Pentecostal, Catholic, and Jewish houses of worship present. The increase in the scope of diversity in almost every community means there are representatives of various non-Abrahamic religions present as well. Members of these different faith e

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Manning Thomas, June. "Shoghi Effendi's Plans for Progress." Journal of Bahá’í Studies 7, no. 4 (1997): 69–86. http://dx.doi.org/10.31581/jbs-7.4.272(1997).

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THis article first briefly explains the nature of "planning" and the role plans play in the Baha'i concept of governance and human progress. The Baha'i Faith is perhaps the most "planning-oriented" of all the major religions. Historical reasons explain the Baha'i orienattion toward plans, and the article will suggest a few of these reasons as well as indicate several ways in which Shoghi Effendi could be called a "planner." The second major part of this article describes four broad categories of guidance that Shoghi Effendi used when overseeing three global plans and suggests ways that Shoghi

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Jebadu, Alexander. "Ancestral Veneration and the Possiblity of its Incorporation into the Christian Faith." Exchange 36, no. 3 (2007): 246–80. http://dx.doi.org/10.1163/157254307x205757.

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AbstractIn Nostra Aetate – one of the 16 documents of the Second Vatican Council – the Catholic Church firmly declares: 'The Catholic Church rejects nothing of what is true and holy in other religions⃜ The Church, therefore, urges all her sons and daughters to enter with prudence and charity into discussions and collaboration with members of other religious faith traditions…; (cf. NA. 2). The so-called 'other religions' as stated by Nostra Aetate includes traditional religion in the form of ancestral veneration. It is still widely and popularly practiced by Christians of various ethnic groups

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Ward, Keith. "Truth and the Diversity of Religions." Religious Studies 26, no. 1 (1990): 1–18. http://dx.doi.org/10.1017/s0034412500020175.

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I will be concerned with only one problem about truth which is raised by the diversity of religions which exist in the world. The problem is this: many religions claim to state truths about the nature of the universe and human destiny which are important or even necessary for human salvation and ultimate well-being. Many of these truths seem to he incompatible; yet there is no agreed method for deciding which are to he accepted; and equally intelligent, informed, virtuous and holy people belong to different faiths. It seems, therefore, that a believing member of any one tradition is compelled

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Kubiak, Anthony. "Virtual Faith." Theatre Survey 47, no. 2 (2006): 271–76. http://dx.doi.org/10.1017/s0040557406000251.

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The recent rubs and resistances within the various flows of religious thought and practice in American culture and politics have become near clichés. The impact of right-wing religions on government and cultural policies has been well noted, as have the concomitant attempts to keep religion of all kinds out of politics entirely. Meanwhile, the problematic status of Islam both locally and globally has become a continuous topic of debate, as have the debates over creationism and so-called intelligent design in American schools. These high-profile debates have in turn eclipsed the suspicions of a

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Sumbulah, Umi. "Pluralism and Religious Harmony in Religious Elites Perspectives in Malang City." Analisa 22, no. 1 (2015): 1. http://dx.doi.org/10.18784/analisa.v22i1.139.

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This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are

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van Oudenhoven, Jan Pieter, Boele de Raad, Carmen Carmona, Anne-Kathrin Helbig, and Meta van der Linden. "Are Virtues Shaped by National Cultures or Religions?" Swiss Journal of Psychology 71, no. 1 (2012): 29–34. http://dx.doi.org/10.1024/1421-0185/a000068.

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The present paper examines the relative influence of religion and nation on conceptions of virtues. In a first study, conducted in the Netherlands, 926 respondents of different profession, age, sex, and religious background rank ordered a list of 15 virtues. A comparison of Dutch Muslims and non-Muslims showed a remarkably high resemblance in their ratings of virtues. Only faith was rated as being much more important by Muslims than by non-Muslims. In the second study, the influence of national cultures was examined. Adults (N = 795) from two culturally relatively similar countries, Germany an

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Akram, Muhammad. "The Study of Religions in Premodern Muslim Civilization: Some Distinctions Concerning Its Disciplinary Status." Religions 12, no. 2 (2021): 96. http://dx.doi.org/10.3390/rel12020096.

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Scholars have made contesting claims about the nature and scale of works on religions by Muslim scholars before modern times. The present paper explores various primary and secondary sources, especially the classical bibliographical indexes that the scholarly tradition under scrutiny itself produced, and classifies these works into three types: (a) polemics, (b) works that present authentic knowledge about various faith traditions or introduce methodological novelties but carry some degree of apologetic undertone, and (c) descriptive writings on religions which resemble the modern-day academic

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Butt, Simon. "CONSTITUTIONAL RECOGNITION OF “BELIEFS” IN INDONESIA." Journal of Law and Religion 35, no. 3 (2020): 450–73. http://dx.doi.org/10.1017/jlr.2020.39.

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AbstractConstitutionally, Indonesia is a state “based on Almighty God,” but the Constitution does not specify any religions or belief systems. This is left to statute, which establishes six official religions that the state supports and helps administer: Islam, Protestantism, Catholicism, Hinduism, Buddhism, and Confucianism. But Indonesia is home to a rich kaleidoscope of other beliefs (kepercayaan), ranging from indigenous practices predating the arrival of many of the official religions to new age spiritual movements. The constitutional status of these beliefs is contentious, and their foll

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Bouma AM, Gary D. "Implications of Lived and Packaged Religions for Intercultural Dialogue to Reduce Conflict and Terror." Journal of Citizenship and Globalisation Studies 2, no. 1 (2018): 1–10. http://dx.doi.org/10.1515/jcgs-2018-0001.

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AbstractThe use of intercultural dialogue (ICD) to promote intergroup understanding and respect is considered as a key to reduce tensions and the likelihood of conflict. This paper argues that understanding the differences among religions – those between packaged and lived religion – enhances the chances of success and makes the effort more challenging. Religions contained and packaged are found in formally organised expressions of religion – churches, denominations, synagogues, mosques, temples and so on. For packaged religions, religious identity is singular and adherents are expected to ide

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Oviedo, Lluis. "Theology in Times of Pandemic." Studia Humana 10, no. 1 (2021): 34–40. http://dx.doi.org/10.2478/sh-2021-0003.

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Abstract A question arises regarding theology and its functions when trying to cope with the coronavirus pandemic. Surely Christian faith – along with other religions – can play a role in helping to deal with this crisis, both for individuals and collectively. Theology connects with the effort religious faith and Churches perform and provides models and ideas to highlight the Christian sense of what is happening, that is, in reference to a saving God. Four keys, rooted in the Christian tradition, are proposed that allow us to understand these difficult times in a meaningful way, that is, as re

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Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.

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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelati

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Junaidi, Junaidi. "Model Pendidikan Multikultural." Al-Insyiroh: Jurnal Studi Keislaman 2, no. 1 (2018): 57–72. http://dx.doi.org/10.35309/alinsyiroh.v2i1.3332.

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The theology subject taught at the school tends merely to reinforce the faith and its achievements to go to heaven without consciousness for having dialogue with other religions. These conditions make religious education very exclusive and intolerant. The Model of multicultural education as an alternative solution to reduce That exclusive and intolerant. Multicultural education can serve as a transformational process, not merely tolerance process; it is not just teaching about different cultures of various ethnic and religious group and supports the appreciation, comfort, cosmos, tolerance of

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Adriani, Sri Dewi. "Eksistensi Agama Shinto dalam Pelaksanaan Matsuri di Jepang." Lingua Cultura 1, no. 2 (2007): 132. http://dx.doi.org/10.21512/lc.v1i2.319.

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Japan is one of the nations having an extensive historical culture, as well as the system of faith or religion. The existence of religion, as a part of their life, has been streaming from the ancient time (pre-modern) up to present. The implementation of their religious life is very unique and fascinating. Other remarkable issues is about the tight relationship among the religions especially Shinto with the festival performances which is held in Japan along the seasons.

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