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

Author: Grafiati

Published: 4 June 2021

Last updated: 28 July 2025

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1

MACEOIN, DENIS. "NADER SAIEDI, Logos and Civilization: Spirit, History, and Order in the Writings of Bahaءuעllah (Bethesda: University Press of Maryland/CDL Press, 2000). Pp. 404. $45.50 cloth." International Journal of Middle East Studies 34, № 2 (2002): 387–89. http://dx.doi.org/10.1017/s0020743802282124.

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This volume, which succeeds in being both brilliant and riddled with weaknesses, appears at a time when the lines between proper academic study of the Bahai movement on the one hand and faith-based scholarship on the other are being blurred and even derided. To make my own position clear, I am deeply committed to a strictly academic approach to the study of religion and thus find myself alienated by apologetics dressed up as academic studies. I am in particular profoundly worried by increasing attempts by orthodox Bahais to seize the academic high ground through organizations such as the Assoc

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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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Berktay, Asligul. "“Building Community through Death”: Freed African Religiosity and Faith-Based Social Networks in Nineteenth-Century Salvador da Bahia, Brazil." Religions 14, no. 3 (2023): 316. http://dx.doi.org/10.3390/rel14030316.

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This article adds to existing discussions on slave religions by offering the analysis of four post-mortem testaments left behind by formerly enslaved African women in nineteenth-century Salvador da Bahia to elucidate the different roles that faith and religiosity played within their lives, communities, and understandings of self. After contextualizing these primary sources within the relevant historiography on African and African descendant religiosity in Atlantic slave societies, it focuses on the centrality of baptisms, strong pleas for forgiveness, elaborate funerary arrangements, irmandade

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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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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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Yandri Angelica Silaban, Tabita Mutia Tambunan, Surya Ganda Pasaribu, Satia Febrianty Banurea, and Bagida Sitopul. "Respon Iman Kristen Terhadap Pluralitas Agama." Jurnal Silih Asah 1, no. 2 (2024): 62–72. http://dx.doi.org/10.54765/silihasah.v1i2.27.

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This journal discusses the Christian faith response to the growing phenomenon of religious pluralism in the contemporary era. Religious pluralism portrays the diversity of religious beliefs in the modern world, presenting new challenges for Christians in articulating and upholding their faith. In this context, the author identifies three common approaches used in responding to religious pluralism. First, the exclusive approach emphasizes that only one religion is true and valid, while other religions are considered false or invalid. Second, the inclusive approach acknowledges relative truth in

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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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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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Rohmatullah, Moehammad Kevin, and Sherina Khanayya. "KOMUNITAS AGAMA BAHAI DALAM KONTESTASI DAN AKOMODASI." Jurnal Multidisipliner Bharasa 2, no. 01 (2023): 65–74. http://dx.doi.org/10.56691/jurnalmultidisiplinerbharasa.v2i01.277.

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ABSTRACT This study aims to describe the convention and accommodation of the Baha'i religion in its existence in Indonesia. This research is an exploratory study supporting the library /normative approach. Search for data through documents and scientific studies of Baha'i religion about testing and accommodation in the community. Data analysis through the data collection process; data reduction; presentation of data; and withdrawal of decisions. The results showed that the convention and accommodation of the Baha'i religion were done through religious deprivation, namely by melting down and ta

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Hilton, Michael. "The Interfaith Writings of Hans Küng (1928–2021)." European Judaism 55, no. 1 (2022): 138–41. http://dx.doi.org/10.3167/ej.2022.550110.

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The Catholic theologian Hans Küng spent a lifetime studying philosophy and theology, studies marked by an unusual ability constantly to question and to re-examine his own faith and to enquire into the faith of others. In the first half of his life he had seen world religions ‘only as a horizon with which to view Christianity’, but as time went on, his views became both broader and deeper. This led him to formulate the widely published dictum:No peace among the nations without peace among the religions. No peace among the religions without dialogue between the religions. No dialogue between th

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White, Peter. "A Journey into Other Faiths." Interreligious Studies and Intercultural Theology 7, no. 1 (2023): 275–88. http://dx.doi.org/10.1558/isit.26887.

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We live in a world of diversity, and so it is with people’s religious beliefs and how they approach their religious practices in relation to a deity and their social and relational lives. Bible history has taught us that God has always allowed religious diversity. The biggest threat to the world is not poverty, health, and economic challenges but rather religious intolerance, the fear of compromising our faith, bias, and prejudice about other faiths. This article narrates the author’s experience and journey as a Pentecostal scholar in dialogue with other faiths. It argues that it is possible t

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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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Rosyid, Moh. "OPTIMALISASI WHATSAPP GRUP LINTAS AGAMA DALAM MENGOKOHKAN JARINGAN SOSIAL UMAT BAHA’I DI DESA CEBOLEK KIDUL, PATI, JAWA TENGAH." Jurnal Sosiologi Reflektif 16, no. 1 (2021): 171. http://dx.doi.org/10.14421/jsr.v16i1.2125.

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This paper aims to describe the existence of followers of the Baha'i religion in Cebolek Kidul, Margoyoso, Pati, Central Java. This lack of state and community recognition of the presence of followers of the Baha'i religion encourages them to preserve their existence by strengthening the interaction of fellow Baha'is with other interfaith fellows. Data of this paper was obtained by observing and doing in-depth interviews with the members of Baha'is. The results reveal that although Baha'i adherents have not yet received their rights as other recognized religious fellow in Indonesia, they maint

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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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Andrew, Lathuipou Kamei. "Adaptation, Change and Continuity: The Case of the Rongmei Indigenous Religion." Journal of North East India Studies 3, no. 1 (2013): 31–40. https://doi.org/10.5281/zenodo.12771303.

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The success of Christianity among the tribes of Northeast India presents few parallels in the history of religious conversions – a period when the entire tribes and communities within a span of hundred years abandoned their indigenous faith and converted to Christianity. Under such circumstance few indigenous primal religions of these numerous tribes have been able to withstand the mass exodus to Christianity. As a result the twentieth century witnessed the demise of most indigenous religions and their replacement by Christianity in the region. However, few indigenous religions have mana

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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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Dabre, Thomas. "Is Not Christ the Only Saviour?" Jnanadeepa: Pune Journal of Religious Studies Jan-Dec 2016, Vol20/1-2 (2016): 51–54. https://doi.org/10.5281/zenodo.4271676.

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In this article, the author, Bishop of Poona, holds that the significant pronouncements of the Christian faith emphatically enunciated in Dominus Iesus are compatible with a courageously positive and constructive approach to other Christians and other religions. He asks the fundamental question: Is Jesus the only Sav- iour? This leads to committed dialogue with other religions and tra- ditions. Then he presents some important task for the theologians.  

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Widyawati, Fransiska. "Being a Muslim In a Catholic Family and Vice Versa: Religious Education in Mixed-Faith Families in Flores, Eastern Indonesia." Ulumuna 26, no. 2 (2022): 337–62. http://dx.doi.org/10.20414/ujis.v26i2.548.

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This study explores religious education and identity formation among families within mixed-faith families in Flores, Eastern Indonesia, specifically, Muslim-Catholic families. This ethnographic research observes and holds in-depth interviews with eight mixed-faith families comprising four to eight family members. This study finds that mixed-faith families continue to carry out the process of faith education and identity formation for all their members. However, the presence of family members with different religions gives a distinctive character because there are always negotiations, adaptatio

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Hafid Muslih, Ghina Ulpah, Miftahul Huda, Mukhlishah Mukhlishah, and Muhtadin Muhtadin. "Prinsip dan Karakteristik Bahan Ajar Pendidikan Agama Islam." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 3, no. 1 (2024): 216–27. https://doi.org/10.55606/lumen.v3i1.348.

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Islamic Religious Education (PAI) has an important role in shaping the character and noble character of students. Quality PAI teaching materials are one of the determining factors for successful learning. This study aims to describe the principles and characteristics of effective PAI teaching materials. This research uses a qualitative approach with a literature study method. Data were collected from books, scientific journals, and other reliable sources. The data were analyzed with descriptive analysis techniques and then selected and compared and classified, and the final stage drew conclusi

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Suharsono. "Konsep Teologi Perspektif Para Rasul." Jurnal Pendidikan Islam 8, no. 1 (2022): 1–16. http://dx.doi.org/10.37286/ojs.v8i1.122.

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Every Muslim is required to believe that Islam is the true religion. Even though, the prohibition against demeaning other religions has to be carried out. Moreover, it hurts the adherents of other religions outside Islam. The humiliate attitude towards other religions and faith actually shows that Islam is not a noble religion. Whereas the command of Allah SWT in the Qur’an and the spirit brought by the prophet Muhammad SAW is rahmatan lil ‘alamin (the mercy for the whole world).Muslims make the prophet Muhammad SAW as the role model in social life especially in religion. He was the role model

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Agatha Lilis Pratiwi, Anselmus Joko Prayitno, and Gregorius Daru Wijoyoko. "Dampak Pernikahan Beda Agama terhadap Perkembangan Iman Anak Usia Balita di Paroki Hati Kudus Tuhan Yesus Simo Boyolali." Lumen: Jurnal Pendidikan Agama Katekese dan Pastoral 3, no. 1 (2024): 450–68. https://doi.org/10.55606/lumen.v3i1.373.

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As a multicultural country, Indonesia grows and develops with various cultural structures, ethnicities, religions and races. The diversity that occurs for a long time makes it possible for marriages with different religions to occur. Interfaith marriage in the Catholic Church is not allowed, but there is a dispensation so there are people who do it. As happened at the Sacred Heart of Jesus Simo Church, Boyolali, from the data for 2018-2023, there were 41 marriages and 9 of them were married to different religions (Cult Disparity). This phenomenon occurs due to several things including a lack o

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Koorilos, Thomas Mar. "Is Practice of Yoga Against Christian Faith?" AUC: Asian Journal of Religious Studies Sept-Oct 2019, no. 64/5 (2019): 5–10. https://doi.org/10.5281/zenodo.4274840.

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To begin let me quote NA 2 of Vatican II where it says: “The Catholic rejects nothing of what is true and holy in these religions. She has a high regard for the manner of life and conduct,  the  precepts and doctrines which, although differing in many ways from her own teaching, nevertheless often reflect a ray of that truth which enlightens all men. The Church, therefore, urges her sons to enter with prudence and charity into discussion and collaboration with members of other religions. Let Christians, while witnessing to their own faith and way of life, acknowledge, preserve

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Shakeel, Samia, Shakeel Ahmed, and Imran Ahmad Sajid. "Interfaith Collaboration: The Case of PCWR-FF in Contextualizing Postmodern Realities in Pakistan." Pakistan Journal of Applied Social Sciences 14, no. 2 (2023): 21–39. http://dx.doi.org/10.46568/pjass.v14i2.739.

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Religious and faith-based organizations are extremely important for interfaith harmony. With a sizable Muslim population, Pakistan is a multi-cultural, multi-ethnic, and multi-religious country. Numerous other religions exist, including Buddhism, Christianity, Hinduism, and Sikhism. The non-Muslim Kalashi minority also resides in Khyber Pakhtunkhwa. From a modernist perspective, the religious affairs in the country were static in the sense that every Religion was confined to its sphere of influence and dialogue as a process of understanding was outside of this equation. In this study, we exami

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Shehzadi, Saima, та Dr Syed Hamid Farooq Bukhari. "سامی ادیان میں تصوف کے تصورات اور تجربات کا تقابلی جائزہ". Al-Irfan 8, № 16 (2023): 23–39. http://dx.doi.org/10.58932/mulb0016.

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Spiritual experiences and the attainment of enlightment had been a favorite subject and spiritual need of humanities since day first. This article examines the experiences and core beliefs of mysticism in semitic religions in narrative and analytical style. Man goes to great lengths to gain power and success in social affairs, but the other side of the picture is that, arrangements for the peace of the soul in could not attain by aristocratic life style. It is fact that history is not unfimiliar with the experience and statements of sufism. A group of people striving for spiritual perfection h

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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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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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Denemark, Robert A., Matthew J. Hoffmann, and Hasan Yonten. "Religion and Diplomacy: The ‘Clash of Civilizations’ as Historical Libel." Histories 3, no. 1 (2023): 46–61. http://dx.doi.org/10.3390/histories3010005.

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The ‘Clash of Civilizations’ hypothesis suggested that global politics would revert to inter-civilizational (inter-religious) conflict with the end of the Cold War. Conceptual and empirical refutations followed, but the idea that pre-Cold War inter-polity interaction was generally characterized by such conflict was not addressed. We consider this a possible historical libel. First, we briefly review the position of major faith traditions toward making and keeping agreements with those of other faith traditions. Most forms of agreements are sanctioned, and there is inconsistent and minimal supp

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Mada, Maria Afrianti, and Ola Rongan Wilhelmus. "INTERNALISASI NILAI KEBAIKAN AGAMA LAIN MELALUI PENDIDIKAN AGAMA KATOLIK DI SEKOLAH MENURUT NOSTRA AETATE." JPAK: Jurnal Pendidikan Agama Katolik 23, no. 1 (2022): 72–84. http://dx.doi.org/10.34150/jpak.v23i1.449.

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The Nostra Aetate document is a teaching of the Catholic Church which teaches that every religion has good values. In the document of Nostra Aetate Art. 2, the Church expresses it’s respect for other religions, and at the same time invites everyone to build a religious dialogue with fellow believers of other religions. It is because the Church views dialogue as a means that helps everyone to recognize and understand the values of goodness in other religions and learn to respect the teachings of others religious faith. This study uses qualitative research methods with research respondents con

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Ichwan, Mohammad Nor. "Half-hearted Inclusivism: The Theological Doctrine of Salvation in the Document of Lumen Gentium and the Fate of Others." Jurnal Theologia 33, no. 2 (2022): 277–94. http://dx.doi.org/10.21580/teo.2022.33.2.16654.

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This article examines the salvation concept in the Lumen Gentium document. The concept of salvation in the Christian tradition is based not only on the cross but also on the Lumen Gentium document, which guarantees safety for adherents of religions other than Christianity. This article aims to explain the doctrine of Christian Salvation through the Lumen Gentium document, analyze the debates and variations of views that exist in Christian theology regarding the fate of adherents of other religions, and look at the responses of Christian churches and theologians to these challenges and dilemmas

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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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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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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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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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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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Schmidt-Leukel, Perry. "»Jesus, der Christus« – von der Lehrformel zur Leerformel." Theologische Rundschau 85, no. 4 (2020): 393–415. https://doi.org/10.1628/thr-2020-0021.

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In his recent book »Jesus von Nazareth zwischen Judentum und Christentum« (2020) Christian Danz gives a full account of his so-called »hermeneutics of difference« as an approach in the theology of religions that is allegedly more pluralism-friendly than the different versions of exclusivism, inclusivism and pluralism. Although this claim is illustrated primarily by the example of Christian-Jewish relations, its implications are of a general nature. This paper analyses the hermeneutical foundations of Danz position as a form of theological antirealism that understands theological statements not

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Hakiki, Ach, Dody S. Truna, and Neng Hannah. "Faith in Flux: Exploring Religion's Role in a Globalized World." Hanifiya: Jurnal Studi Agama-Agama 8, no. 1 (2025): 1–16. https://doi.org/10.15575/hanifiya.v8i1.42034.

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This article examines the dynamics of religion in the era of globalization based on perspectives outlined in the book Living Religions by Mary Pat Fisher and Robin Rinehart. Globalization has significantly influenced the practice and role of religion in modern society. On one hand, globalization creates opportunities for religious pluralism, cross-cultural dialogue, and the dissemination of universal values. On the other hand, it also presents challenges such as radicalization, interfaith conflicts, and the process of secularization. Using a descriptive-analytical approach, this article explor

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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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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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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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Danial, Muhammad, Jannatul Husna, and Waharjani. "Dynamics of The Qur'an's Thematic Interpretation of Islam and Religious Plurality (Analysis of Yunahar Ilyas' Qur'anic Horizons)." Ishlah: Jurnal Ilmu Ushuluddin, Adab dan Dakwah 4, no. 2 (2022): 263–74. http://dx.doi.org/10.32939/ishlah.v4i2.207.

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The religious atmosphere that tends to dominate and deny the existence of adherents of other religions is a gloomy point in the presence of a healthy religious life in the midst of pluralism, all of which are the roots of radicalism in religion. This article aims to examine the Plurality of Religions which is based on the thoughts of Yunahar Ilyas. This study is a literature review using a descriptive qualitative approach. The technique used in analyzing the data in this study is to clarify, compare and interpret the themes of Yunahar's thoughts on Islam and the Plurality of Religion with seve

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Anto, Anoopa. "The Salvific Significance of Other Faiths in the Teachings of Post-Conciliar Documents." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2020, no. 20/1 (2020): 95–114. https://doi.org/10.5281/zenodo.4273834.

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The Second Vatican Council articulated a paradigm shift in the church’s self-understanding and her relationship with the people of other faiths. The Council opened a new vision of the Church and her mission in the world. Against this background this article dialogue with the post-conciliar understanding of the Church’s mission and the vision of late Kurien Kunnumpuram concerning the Church’s relationship  with the adherents of other faiths. In a world where intellectual arguments and scientifi c proofs versus the divine truths, genuine Christian witness based on faith ex

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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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L., Idrus. "PENDIDIKAN AGAMA ISLAM DALAM MASYARAKAT MAJEMUK." JURNAL AL-QAYYIMAH 6, no. 2 (2023): 1–23. http://dx.doi.org/10.30863/aqym.v6i2.5089.

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Islamic education in a plural society should be applied to educational institutions in Indonesia, the main requirement is to teach its value thoroughly without disturbing the others faith. A teacher, in interacting with other religious people is not only required to open up and respect them but he must commit to their religions. In the Koran, many records about the contact between Muslims with pre-existing celestial religions. Since the exsisting of Islam, it has been in the midst of other cultures and religions. The reality of pluralism is natural, differences in backgrounds and attitudes of

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Dr. Asjad Ali, Hafiz Muhammad Juned Zafar та Sana Tabbasum. "عصر حاضر میں مکالمہ بین المذاہب کے اصول و آداب: اسلامی تعلیمات کی روشنی میں ایک مطالعہ". Al-Qamar 6, № 1 (2023): 225–42. https://doi.org/10.53762/6bap0016.

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Interfaith correction means dialogue between different religions, different faiths, and different systems of theology. The need for interfaith dialogue is greater than ever. Islam is the guarantor of peace and security. Therefore, Islam believes in the formation of a peaceful society. Due to differences in religion and faith, human society can never maintain peace and order. Because each group considers itself to be right and other religions to be wrong according to its own opinion. Harmony with the followers of other religions begins with dialogue aimed at reconciliation and the establishment

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Usman, Abur Hamdi, Mohd Farid Ravi Abdullah, and Azwar Azwar. "Does Islam tolerate other religions? A Quranic perspective." al-Irsyad: Journal of Islamic and Contemporary Issues 8, no. 1 (2023): 1003–13. http://dx.doi.org/10.53840/alirsyad.v8i1.354.

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This paper discusses the Islamic tolerance of other faiths and belief systems. Islam also advocates tolerance of diversity. The conflict between religions can be avoided through tolerance; thus, harmony and unity between religions can be fostered in a pluralistic society. Therefore, the discussion of this article focuses on the Quranic view of practical tolerance to avoid conflicts which are a direct result of failure to appreciate the values of tolerance which underpin Islamic teachings. Using the documentation research method, this article found that problems or misunderstandings are common

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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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