Journal articles on the topic 'Charité – Aspect religieux'

The article discusses the history of distribution and methods of charity application, which are explained from a religious point of view. It is briefly defined how it is conducted in world religions and national religions, in accordance with what norms and principles. Ignoring this size has important moral, legal, and interpersonal consequences. Our world is huge and diverse... different countries, different histories, different cultures, different religions... We can talk a lot about religious aspects, so let's focus on those moments that influenced the direction of charity in different cults that profess different faiths.

AbstractLooking to the relatively recent “religious turn” in Locke scholarship, this paper argues for an interpretation that reconciles two apparently contradictory aspects of his thought: on the one hand, property rights, thought absolute by many of Locke's readers; on the other hand, Locke's notion of duties of charity. On the basis of a rereading of the “Essay on the Poor Law,” I argue that Lockean charity may ground coercively enforceable distributive obligations. Nevertheless, I contend that the redistributive poor-relief system grounded on the principle of charity does not infringe property rights. The reason for this is that the right to charity and the right to property are both based on Locke's theological commitment to the right of each man to the means of preservation.

The article considers the retrospective and modern aspects of the development of charitable activity in the socio-economic sense, which is the assistance to other persons at the expense of own welfare or free time, and provided that this assistance does not harm other persons and is carried out within the law. Charity should benefit not only the immediate recipient of benefit but also society as a whole. The authors emphasize that the conducted study supports their hypothesis that under the conditions of globalization, society increasingly focuses on social issues that arise as a result of insufficient state resources and so charity becomes a factor in their successful resolution. The development of charity is a system of social, economic, and cultural factors. One of the stages of the development of charity was the creation of charitable foundations specializing in various fields: scientific, cultural, sporting, educational projects, assistance to needy families, help for orphanages, hospitals, fundraising for expensive treatment and other projects. In today’s world, the attitude towards charity as a professional occupation has become widespread, becoming a “social norm.” Charitable funds are a separate and important component of the charitable institution. The concept of “charity” came into the public consciousness as a humanistic call of a person to go to the needy, regardless of religious, national, racial, social affiliation or political or ideological beliefs. Retrospective analysis showed that forms of philanthropy in the advanced form existed already in ancient Rome and ancient Greece; in medieval Europe, they already acquired the status of state and social policy at the legislative level. In the Christian aspect of ancient Rus of the adoption of the Orthodox faith in 988, the foundations of charity are laid as socio-ethical norms of society. In the second half of the XVIII century, as a result of secularization, charitable societies, hospitals, almshouses, open by public organizations and private individuals arise, that is, there are social and state institutions of charity. And charitable funds, which are socio-economic professional activities, are beginning to develop. From ancient to modern times, charitable activity is carried out in the forms of patronage, sponsorship, volunteering, fundraising. Modern trends of charity include: increase of the non-profit sector and its internationalization; cooperation of charitable foundations, development of a social partnership with business, state bodies, and foreign funds; professionalization through the creation of network charity. In turn, charity abroad is characterized by growing professionalism, a variety of forms and programs of cooperation, the growth and expansion of the sphere itself and its importance for non-profit, in particular, socio-cultural activities. The undisputed leader in this area is the USA – the birthplace of modern sponsorship and fundraising. The authors conditionally distinguish three levels of charity. The typology and general characteristics of foreign charitable foundations, typical for the USA, European countries, and Ukraine, are presented. Features of creation and functioning of quasi-public funds are considered. On a global scale, the foreign activity of the US foundations is significant, and the expenditures exceed the official foreign aid budgets of many countries. However, their presence in Ukraine is relatively low. The volume of support is negligible compared to official support amounts: according to the OECD, the amount of grants actually received by Ukraine from other states and multilateral donors in 2011–2017 amounted to more than 5 billion USD while less than 0.1 billion USD came to Ukraine from US foundations. But this does not exclude the role of private donors in solving certain problems, in particular, in terms of supporting civil society, protecting the rights of vulnerable groups of the population, etc.

This article argues for Maurice Blondel’s paternity in the recent phenomenological work of Jean-Luc Marion, Jean-Yves Lacoste, and Emmanuel Falque, particularly regarding the relationship between philosophy and theology and the role of charity for the knowledge of God. In addition to reading the phenomenologists as extending and complementing Blondel’s thought, the article notes how Blondel’s project posits metaphysics as an integral aspect to his analysis of the dynamics of human action. What ultimately distinguishes Blondel from his “sons” is that Blondel argues for a “metaphysics to the second power,” a metaphysics based on the simultaneity of being and charity, rather than their opposition.

The development of paradigm prioritizes more on the economic development by maintaining social structure. The state takes an intervention role with several social programs to solve social issues. On the other hand, the charity tradition is one of the important aspects in life including the doctrine of every religion. The purpose of this research is to observe the Indonesian people who still own the charity tradition came from their religious tradition Islam teaches charity through zakat, infak, shadaqah and wakaf (ZISWAF) which has existed in the society as the symbol of the social piety. This research uses sociological approach and qualitative method while the method of collecting data uses observation, interview and study of documentation. As for the analysis, the analysis of descriptive qualitative uses the theory of Social Justice Philanthropy in charity tradition as the spontaneous action of human if they see another human is treated unfairly by state or more authorized person. The results of the research are: first, the philanthropy institution is oriented on destitute family which is unfinished handled by the state through PNPM program in charity social service because the target of the program is destitute group so it has not finished yet. Second, the philanthropy institution on its movement is built in the name of religious spirit capitalized into Social Justice Philanthropy. Third, the philanthropy institution in the empowerment of destitute society is followed by mastery which does not only focus on charity, capacity but also on authority by creating destitute family must be an entrepreneur.

For Thomas Aquinas, the imagination, being one of the “inner senses”, is a doorway to attain true knowledge. In this paper, we first analyze his lexicon in this regard (imaginatio and phantasia). Second, we discuss imagination as the subject matter of the intellectual virtues, which facilitate cognition and judgment. The development of imagination is the foundation of his vision of education not only on the natural but also on the supernatural level. Third, we explore Aquinas’ moral assessment of imaginative art and finally its influence on shaping the character. This influence occurs on two levels: it is assessed from the perspective of charity, justice, prudence and purity, namely to what extent the art serves these values, whereas the second criterion is beauty.

This article argues that Thomas Aquinas’s definition of charity in the Summa Theologiae as ‘a kind of friendship’ represents a distinctive and theologically significant development of both the Aristotelian and the Christian monastic traditions on which he builds. By approaching his discussion of charity in the secunda secundae through the gateway of friendship, Thomas is able to characterize the spiritual vision of this portion of the Summa through a twofold movement of grace and participation. The shape of this twofold movement has an implicitly incarnational character, and thus points to the divine Subject of the Summa’s third and culminating volume. But the participatory aspect of this spiritual theology also reveals the indispensable role of the human person, and thus allows Thomas to offer a nuanced explanation of the ways that friendship with God relates to friendships with other human beings.

The article presents the data of ancient times philanthropy that stemmed from community life and was a consequence of the social nature of man; in Rome, for the first time, social and educational activity was formalized, which resulted from moral and legal norms; in the Judaic religion, help to the needy was treated as one of the most important religious practices. The article discusses the most important forms of social aid in the Western antiquity. Charity, volunteering presented as important components of the social and educational activities of modern institutions. The author emphasizes the need for the formation and development of humanistic consciousness, spiritual and moral consciousness of citizens. Therefore, cooperation between educational institutions, families, non-governmental organizations, volunteer movements, charitable foundations for the expansion of active charitable activities, and the creation of a humanistic society is required.

The Twin Towers were destroyed by Muslim fanatics. Their inability to perceive the repulsive aspect of their act is remarkable and requires a philosophical interpretation. Obviously, religious beliefs can not be tested on empirical grounds or by logical arguments. On the other hand it would be wrong to assume that every religious conviction is as credible as any other. The author tries to separate innocuous religious beliefs from insane claims by arguing that the most reliable criterion of religious plausibility can be derived from Plato’s Phaedrus and the story of two horses, one white and one black, pulling the chariot of our souls. The white horse stands for saintliness, the black for sin. One can not do much more to make the distinction between the safe and uplifting aspect of religion and the dangerous and irresponsible aspect of faith more precise and specific. Terrorism is a deviation that arises within a religion where this distinction has been completely confused, where goodness is identified with a blind and unconditional submission to one group of religious adherents and evil with distancing oneself from the group. Social and political loyalty has replaced religious loyalty. So narrow an interpretation of can not be reconciled with an impartial concept of sin and righteousness.

The Charity Commission's final guidance on The Advancement of Religion for the Public Benefit met with cautious approval, not least because it is considerably more user-friendly than the rather tortuous exposure draft that preceded it. Several aspects of that draft were arguable: the final version resolves many of the uncertainties.

The distribution of designs on Mesopotamian terracottas can provide clues to the relationship between symbols and meaning at different localities. Unlike other Mesopotamian terracottas whose iconography reflects pan-Mesopotamian beliefs, the designs on model chariots are site-specific. While Mesopotamian religious symbols should probably be interpreted as representing aspects of divine power rather than individual deities, combinations of symbols serve to identify particular gods. When these are found on model chariots, they can be related to the titular deities of the specific city in which they were found. Examination of the findspots of these objects, especially those from Mashkanshapir, suggests a possible link between model chariots and the centralizing institutions of the city.

This volume, written by scholars in Middle Eastern history, addresses thehistory of charity in the Middle East, including its meanings, conceptions, practical patterns, motivations, and the ways of institutionalization andidentifying its “deserving” beneficiaries throughout the last 14 centuries. Itis addressed to academic readers interested in Middle Eastern history or incharity in a universal sense.One aspect of charity dealt with throughout the book is that of motivation.It turns out that besides adhering to general Islamic principles, motivationsof enhancing one’s prestige and social clout have played an importantrole as well. Michael Bonner points out in his chapter, “Poverty and Charityin the Rise of Islam,” that generosity in pre-Islamic and early IslamicArabia was clearly linked to competition for political and social prestigeamong tribal leaders. However, he does not adequately clarify these practices’role in the emergence of the Islamic charitable tradition. In “Charityand Hospitality,” Miri Shefer describes how prominent individuals in theOttoman Empire enhanced their own prestige by founding hospitalsthrough the establishment of awqaf. Likewise, Ottoman sultan AbdülhamidII sponsored numerous charitable projects in order to enhance his own publicimage as a caring and fatherly benefactor toward his subjects, as NadirÖzbek describes in “Imperial Gifts and Sultanic Legitimation during theLate Ottoman Empire, 1876-1909.”Beth Baron and Kathryn Libal, authors of “Islam, Philanthropy, andPolitical Culture in interwar Egypt,” and of “The Child Question,” respectively,shed light on the emergence in Egypt and Turkey, during the first halfof the twentieth century, of motivations informed by various philanthropists’(either Islamist or secular) ideological commitment to the well-being of thenation as a whole. They also describe how this commitment translated itselfinto civil society activism and public debates in both countries.Another relevant aspect is institutionalization. Possibly, the earliest formof institutionalized charity in Islamic history is the collection and distributionof zakat. Timur Kuran distinguishes, in his “Islamic Redistributionthrough Zakat” (see the section “Instrument of Modern Redistribution?”) the“proceduralist” from the “situationist” approach toward this basic Islamicduty. The former approach denotes a strict application of specific rules fromthe Islamic sources, regardless of the concrete situation at hand, while thesecond refers to a flexible implementation of general religious principlesbased on the current situation ...

Abstract Islamic welfare organizations are currently going through processes of ‘NGOization’. Drawing on qualitative data from Pakistan, Norway and the UK (2012–2015), this article examines how two Islamic welfare organizations which are embedded in Islamic political movements, become ‘Muslim NGOs’. The NGOization of Islamic charity signifies not only a change in organizational structure and legal status, but also more profound changes in organizational discourse and practice, and in the ways the organizations make claims to legitimacy. To claim legitimacy as providers of aid in changing institutional environments, the organizations draw on both religious and professional sources of authority. By analysing the NGOization of Islamic charity, the paper brings out the importance of normative frameworks in shaping organizational legitimacy and sheds light on the continued significance of both moral and transcendental aspects of the discourses, practices and identities of Muslim NGOs.

This review deals with three differing studies on the relation between religion and social formation. The focus of Frenkel and Lev’s Charity and Giving in Monotheistic Religions is on Islam, Judaism and Christianity in antique and medieval cultures, arguing that the monot heistic religions virtually agree in their understanding of charity and almsgiving. Berger, Davie and Fokas’ Religious America, secular Europe? offers a profound analysis of the relation between religion and moderni ty in contemporary society. I himlen således også på jorden? (On earth as in heaven?) by Hansen, Petersen og Petersen (eds.) examines the claim of a tight connection between Lutheranism and the Nordic welfare state. All three volumes deal with the social doctrine inherent in religion, but it is argued that, at least when it comes to the Lutheran tradition, theo logy cannot be seen as just having a social doctrine, since the doctrine of justifi cation can be seen as being a social doctrine in itself. This vital aspect should not be neglected while approaching the complex question of the role of religion in the formation of societies.

Islamic charity is one of the groups under the third sector or non-profit sector that mainly came out as a focal point in some countries. These Islamic charities made a significant contribution in various aspects in terms of religious, economic and social aspects. However, there are several issues and complexities faced by Islamic charities. Thus, this paper focuses on discussing Islamic charities in Australia through reviewing related literature. The paper also identifies some of the predicaments faced by Islamic charities and explores the authorities that may monitor the management and operation of Islamic charities. The findings of this paper offer insight for future researchers on possible solutions for governance.

This brief study on ‘Forced Charity’ discusses aspects of 2 Cor. in lieu of a Durkheimian and Rappaportian theory of culture and religion. I combine these theoretical approaches with a Greimasian semiotic model focused on contractual thinking. It is emphasised that the letter may be conceived of as a rhetorical whole of a symbouleutic nature. Based on its main thesis (1:12-14), the letter aims to move its recipients from a partial to a full understanding. Rather than seeing chapters 8-9 as a haphazard element of the discourse, they constitute the rhetorical turning point of the letter. As indexical token the collection serves rhetorically as proof of the recipients’ willingness to acknowledge Paul’s discursivisation. Although Paul emphasises how God loves a cheerful giver, the collection by virtue of its indexical nature connected to a testing of the recipients’ sincerity is anything but free. It mirrors forced charity.

Religious aspect of charity is connected closely with Islamic endowment (waqf plural awqaf) and becomes a key Islamic institution within the Muslim world for more than a millennium. Globally including Malaysia, waqf widely relates to land and buildings. Under Islamic Law the land or any property declared by individuals to become waqf is considered binding and valid as soon as the donor implies or expresses the intention clearly. There are 5 valid elements (rukn) of waqf declaration under Islamic Law. However, under Malaysian Land Law, waqf properties need to be registered at Land Office after a waqf declaration at State Islamic Religious Council (SIRC). The rational is to ensure land indefeasible ownership under National Land Code (NLC) 1965. However, there are few issues in the procedure existed. Therefore, this paper highlights nine issues from organisation and the donors involved in registration process of waqf land and suggesting nine improvement proposals by State Islamic Religious Council Johor. The approach adopted is ‘Content Analyses and ‘System Approach’.

The aim of this research to understand how to practice the hospital social responsibility in Rumah RSU UMM.. Through six employees as informant’s key of RSU UMM, researcher found that RSU UMM practice HSR by: (1) Giving discounts for hospital charges; (2) Doing charity activities; (3) Spiritual building; (4) Forming a donation account; (5) Permitting the patient go home before paid off hospital charges; (6) Giving equal treatment to employees who has physical limitations; and (7) Managing employees infak. The form and the way of HSR practices which is done reflect that RSU UMM as a business entity is not only profit oriented, but it prioritize the humanitarian aspects (social oriented) and religious aspects (spiritual oriented).

The dimensions of travelling and tourism have become manifold in recent decades. People love to travel with various purposes. Religious tourism, yoga tourism, peace tourism and spiritual tourism are some dimensions. Lumbini can be a best destination for meditation tourism, which could be much rewarding for individual, social and national development. The travelers and stakeholders have yet to be aware of this aspect. In Buddhism, Lumbini is a best destination for meditation tour. Exploring the importance of travelling Lumbini for meditation is the main objective of this article. Tourists and pilgrims would benefit immensely if they understand the significance of meditation tourism to Lumbini, its philosophy and practice. This article aims to explore the spiritual significance of Lumbini and it will provide visions of a purposeful development and publicity that would shape Lumbini as a best destination for meditation tourism. The government and private sectors are interested to develop Lumbini as best tourist destination. People all over the world are attracted to visit Lumbini for different reasons. Most tourists are unaware of the core aspect of visiting Lumbini. People who visit Lumbini are unaware about meditation practice or involving in charity works. Meditation and compassion are the core aspects of Buddha’s teachings, which are neither realized nor practiced. There seems a vast gap between the actual philosophy of Buddhism and the attitude of most of the visitors. This research study attempts to reveal the significance of meditation tourism in Lumbini.

The White Ocean strategy proposed by Thai scholar Danai Chanchaochai addresses management based on Buddhist philosophy, and emphasizes the society first before looking to oneself. At the same time, there is also the concept of Black Ocean, or Hòuhēixué (厚黑學) which translates to Thick Black Theory, proposed by Li Zongwu (李宗吾). Theoretically, an understanding of both white and black can lead the businessman to adjust his plans for better performance. Therefore, this research examines both Black and White concepts in the context of religious tourism, by collecting business data from tour operators that offer pilgrimage packages to Buddhists. It was found that the Buddhist aspect of the religious tour businesses puts “Blackness” profiteering goals in the background by building a “White” image of charity and donations, thus suggesting that the Black and White co-exists and are inseparable, similar to the middle path or yin-yang balance in nature.

In the midst of Western science and technology hegemony over the societies of countries around the world, especially Muslims, has had an enormous influence on the style, style and worldview of society, and the most striking is the secularization of science, technology and religion. There is a paradigm that considers the dividing wall between science and religion (Islam). This has led to the impression that religious education runs without the support of science and technology, in contrast, public education is present without a religious touch. To overcome the situation, one of the things to do is to open and re-understand the text of the Qur'an and Hadith, and to establish a dialectic between science, technology, and the science of religion. In addition, the "Islamization of science" project is an alternative to the desecularetation of science and religious science, which seeks to integrate world problems with the hereafter, synthesize faith, science and charity, integrate dhikr with thought. In short, integrating transcendental values into aspects of worldly life including science and technology.

Islam is a minority faith communities that developed in Japan. History of Religion in Japan in Japan, religious freedom is widely given by government to the people. It is contained in the quote: "Noreligious organization shall receive any privileges from the state nor exercise any political authority. No person shall be compelled to take part in any religious act, celebration, rite, or any other religious' activity. The Muslim community in Japan may have a low profile but is steadily growing as Muslims strife to overcome any difficulties they face to adapt to life in the giant Asian country. " Most Japanese participate in rituals and customs derived from several religious traditions. Life cycle events are often marked by visits to a Shinto shrine. The birth of a new baby is celebrated with a formal shrine visit at the age of about one month, as are the third, fifth, and seventh birthdays (Shichi-Go­ San) and the official beginning of adulthood at age twenty (Seiiinshiki). Wedding ceremonies are often performed by Shinto priests, but Christian wedding ceremonies, called howaitouedingu ("white wedding'), are also popular. These use liturgy but are not always presided over by an ordained priest. Japan today is home to a thriving Muslim community of a'bout 120,000, among nearly 127 million. in the world's tenth most populated country. Described as the Japanese, believes that human interaction is a key point to offer Japanese people a better understanding of Islam. "Islam is essentially a way of life-it is present in every aspect of the daily life of a devout Musiim," people will become interested in Islam through seeing its influence in aspects of everyday life, and that personal contoet with Muslims will help them to understand Islam better who participated ill the eetablishm.ent of the lslamic Center of Japan, islam puts a stronq emphasis on correct behavior and the virtues of charity

The article describes the charitable activities of Jews in Drohobych during the Habsburg monarchy and at the beginning of the Polish state. The associations described, run mainly by women, worked mainly for the benefit of Jewish orphans and children of impoverished families. The significant presence of Jews among the owners of oil companies largely contributed to the development of charity activities in the form of institutions meeting the needs of specific social groups.

This research is motivated by aspects of Islamic religious values with the personality contained in the novel by Haidar Musyafa, namely God I Return. The value aspects reviewed include the values of aqidah, sharia values and moral and personality values. This research aims to describe the values of aqidah, sharia and morals as well as the personalities of the characters in the Haidar Musyafa novel. This study uses a qualitative type with descriptive analysis method. Analysis of the data taken is based on religious and psychological data so that it can be concluded that the value of aqidah in the Haidar Musyafa novel includes (a) having faith in Allah SWT which is seen in Umi's character who is flat in his statement that Allah's pleasure depends on the pleasure of parents. (b) having faith in the book of Allah SWT which can be seen in the character of Jefrrey who always reads the Koran in every step. (c) have faith on the Day of Judgment which is seen when Uje dreams of death and repents. The value of sharia is reflected in the character of Apih who always reminds her children to always pray in congregation and not to leave prayers. The moral values contained in the novel include (a) morals towards the creator, namely Allah SWT, which is reflected in the character of Jefrrey who initially behaved badly then repented to become a good person. (b) morals towards fellow human beings which is reflected in the character of Jefrrey who likes to do bad things, behaves rudely and is disobedient to his parents. Who finally got the guidance to be a good person. (c) Moral towards oneself is reflected in the character of Uje who realizes his mistakes and does not torture himself any longer from disobedience. The personality aspect is reflected in the behavior of Uje who really does Allah's orders after receiving guidance, And habits that often give charity.

The 1920 Lambeth Conference viewed the Anglican Communion’s confederated structure among autonomous churches as a model for the future organic reunion that its famous Appeal proposed. This article examines the Conference’s discussion of this model, as well as an influential early critique of the model, written by Yves Congar in 1937. More recent conflicts within the Anglican Communion, as well as analyses of these conflicts, have confirmed some of the practical aspects of Congar’s critique, even while Roman Catholic self-reflection has moved beyond his own early alternatives. In conjunction with Roman Catholic rethinking of the nature of oversight, the Appeal’s challenge, after 100 years, now appears to lie in the direction of a more radical restructuring of Anglican ecclesial life than its authors originally anticipated.

Abstract The charism of the congregation expresses some selected and implemented aspect of the mystery of Christ and the life of the Church, and its specificity is the determinant of the identity of the institute. From it follows a specific pattern of relationship with God and with the environment, the characteristics of spirituality, various forms of the practice of the evangelical counsels, business forms and certificates of members, leading to the formation of a particular tradition. An important dimension in the formation and development of religious congregations are the socio-cultural conditions. In business meetings is visible specific aspect resulting from its own charisma, but its implementation are multiple activities forming an integral approach to the needs of people and the environment. Thanks to the dynamics of dialogue educational activities, organizational and social formed in the nineteenth/twentieth century in Poland, active congregations today continues and is still valid.

The practice of social protection of orphans in the Tambov Governorate of the 19th – early 20th century through the prism of Orthodox charity and monastic charity is studied comprehensively and systematically. On the basis of a wide range of primary materials, primarily periodicals, various little-known aspects of the claimed scientific problem were studied representatively. We summarize the domestic experience of studying the system of charitable initiatives of the Orthodox clergy in provincial Russia, which had significant differences from the realities of the capital. The peculiarity of the care organizations of orphans of the spiritual estate at the regional and district level, which allows to assess the realities of social protection in the Tambov Eparchy of the chronological period, is studied. The possibilities of monastic charity and its significance in the context of charitable activities are clarified. Special consideration is given to the rules of care for orphans in monasteries in the years of peace and during the Russian-Japanese War in 1904–1905 and the First World War in 1914–1918. The main motives and incentives for charitable activities of large regional monasteries were identified, which reflected the general trends in the development of provincial society in the Russian Empire of the examined period. Conclusions are drawn about the results and experience, traditions and features of the activities of parish caregivers to support orphans at the level of the province and county, which allowed to successfully reconstruct this part of the social protection system of pre-revolutionary Russia. Attention is drawn to the importance of taking into account regional specifics and specific historical manifestations of charitable support of the Orthodox clergy, as well as the assessment of socio-cultural and ethno-religious positions of the regional society. The influence of the practice of orphans care in the monastery shelters in the period of education and training, as well as subsequent socialization is clarified. It is proved that the Orthodox clergy very rarely showed their own initiative to care for orphans in the region, but the orders of the eparchial authorities determined the ideology and practice of provincial charity through the prism of spiritual bonds and values of mercy.

There is no doubt, that poverty is great danger of the religious beliefs, Especially extreme poverty severe, who were in front of the eyes of rich egoistic people. More worried, if poor people do not have jobs,and rich people do not want to give their hand. That is when the poverty will invite doubt against sunnatullah (provisions god) above this world. And cangive confidence in the injustice in a division of fortune. That is the dangerous of declining of aqeedah that is caused by poverty. As the word of Rasulullah, “almost poverty make people become atheist.”Sayyidina Ali ra said that if the poverty like a men, I will kill them. Al Quran and Hadis give guidance to against poverty, the guidance has two aspects. The guidance from individual as hard work and simple living, and the guidance from social as management zakat productive, charity productive and infaq.

The purpose of this study is to identify and analyze Islamic education which is the basis for increasing empowerment in all aspects of the Kampung Naga indigenous community that has been carried out, so that from the results of this research a new pattern can be made, namely: developing a model for the empowerment of the Kampung Naga indigenous community based Islamic education. The field survey research method is descriptive qualitative using an ethnographic approach, using primary data sources through interviews with traditional leaders; religious leaders; tour guides and representatives of community members in Kampung Naga and added secondary data sources in the form of: documents; archives and records. Data analysis used qualitative data analysis with the Miles and Huberman model then continued with the preparation of the final research report. The results of the study found that: community empowerment in the Kampung Naga area that had been given by the government included: empowerment in the field of tourism/culture; empowerment in the field of entrepreneurship/craft; empowerment in the field of natural resource management and the environment as well as religion. From the results of the research, the existing model of empowerment of the Kampung Naga indigenous community based on Islamic education can be developed more broadly covering the following aspects: economy; environment; health; and division of roles. Meanwhile, supporting factors for good empowerment are: government support; involve local residents; and public participation. So from the steps mentioned above, the aspects of the results of empowerment through religious education are: the spiritual soul there is an increasing change; good member entrepreneurship spirit; charity-service to the citizens who are weak smoothly distributed; Devotion to a strong country.

The focus of this discussion concerns the Usury Versus Alms. The purpose of this study is to provide an explanation of how the sharia views towards usury and alms and to find out how the effects of usury and alms. This research is in the form of a comparison between usury and alms in the view of the Qur'an and the Sunnah and through the opinions of the scholars and interpreters of usury and alms. The results of the discussion stated that usury is an activity that is forbidden in the Sharia and will not add to the side of Allah SWT. Furthermore alms is a religious activity that Allah SWT commands to Muslims and of course people who do alms will be receive multiple reward. The impact of usury will have a negative effect comparing to giving charity that gives a positive effect both in personal, economic and social aspects of the community.

ABSTRACTPhilosophy and education are two things that cannot be separated. Philosophy is the basic foundation or direction for achieving the implementation and goals of education. Education aims to shape human beings in achieving complete humanity. Even Islam offers a concept of human beings, namely the prototype of humans who carry out their duties as khalifatullah fil ardh; humans who not only have intellectual intelligence (IQ), but also spiritual (SQ) and emotional intelligence (EQ). The problems that arise, complaints about the increasingly widespread individualist, materialist, and pragmatic nature of the community are allegedly because the modern education system ignores the basics of the value of education and only pursues material benefits. This article offers a solution to answer the challenges of education in the modern era which refers to the philosophical value of education. Especially the concept of the philosophy of Islamic education taught by al-Ghazali. In his education philosophy, al-Ghazali did not recognize the separation between religious education and general education without linking of them. There is no aqliyah term without including syar'iyyah. Cognitive aspects are not developed without involving affective and psychomotor aspects at once. Because faith, knowledge, and charity always go side by side.�Keywords: Philosophy, al-Ghazali, Education, Modern Era, Islamic Education

The Holy Spirit plays a significant role in the process of the ongoing formation of priests. His activity can be perceived in three aspects. (1) He strengthens the charism given during the ordination to the priesthood in such a way that the presbyter is in constant connection with the Father and with the Son. (2) The Third Person of the Holy Trinity raises anew the pastoral love which is necessary for fulfilling the mission of priesthood and which leads to (3) the deepening of the bond between the priest and God. This enhances the priest's pursuit of his own holiness. The priest should actively respond to the Holy Spirit, Who initiates the contact by his engagement, and he should cooperate with Him for the sake of the salvation of the faithful, in order to build God's Kingdom on earth.

AbstractThis article seeks to draw attention to an often overlooked aspect of the social gospel. Rather than explaining social gospelers as theological liberals who took an interest in social problems, as many historians have done, this essay argues that they were possessed of a unique theology, one which welded evangelical ideas of conversion and experiential Christianity with liberal postmillennial hopes. Their devotion to combating social ills should be understood, therefore, not solely as a secular commitment to social justice or a nebulous allegiance to Christian charity but also as a theological obligation tied to evangelical conversion and a repudiation of social sin, a crime as offensive to God as murder or theft. The social gospelers modeled the ideal Christian society upon that of the biblical patriarchs, one in which no distinction between the secular and sacred existed and sanctification guided the Christian's actions in the economy as well as in personal morality. That society, that postmillennial Zion, would come again when all humanity experienced a spiritual conversion and were truly born again as Christians—a transformation not limited to individual salvation but which brought with it a new understanding of the nature of Christian life.

This paper presents two main versions of altruism: the filantrophy and the humanism, their most developed historical forms and ways of legitimation. It is shown why private property, market and profite maximization are not inconsinent with the philantrophy and why it is not in accordance with the humanism. One should consider the role of philantrophy in the apology of capitalism.The paper compares two clasical writings: Marx-Engels? ?Manifest of the Communist Party? and Andrew Carnegies essay ?The Gospel of Wealth?. In addition, it explores historical development, main features and the limitations of solidarity both in humanism and in philantropy in religious and in secular life as well as the types of philantrops and humanists and the contemporary philantrocapitalism in USA and Germany. There are two kinds of the philantropy criticism: (1) Non systemic one, which warns on the different abuses of philantrops, but which doesn?t deny the system?s foundations, and (2) Systemic one, which does?nt separate the criticism of philantropy from the criticism of capitalism itself. Special attention is dedicated to the usage of symbolic capital in the philantropy and to different doubts about the sincerity of benefaction.There is difference between apstract humanism which only comdemn the inhumanity, on the one side, and the theory of real humanism, as the lever by means of which one should put down exploatation and oppression of human beings. One is able to differentiate between ideological explanations of charity, philantropic and humanistic attempts in the epochal consciousnesses of the different historical ages from the antiquity to neoliberalism. Humanism prevailed during the Cold War in socialism, whereas philantropy has become hegemonic since the collapse of European socialism. Humanism was rooted in critism of the private property, while philantropy serves to promote and the bouergoies values. The conclusion is that the philantrophy relieves misery on the level of distribution, while humanism tries to annihilate the misery on the level of production.

Este artigo propõe-se a ser uma colaboração com os estudos dedicados às irmandades religiosas brasileiras, na sua face regional. A linha de pensamento adotada toma a cidade, a experiência urbana e as ditas associações religiosas como instâncias sociais intimamente relacionadas e interdependentes. Durante o século XIX, a irmandade gestora da Santa Casa de Misericórdia em Porto Alegre cumpria um papel fundamental não apenas para a composição material de seu espaço, mas igualmente para conferir-lhe o status de importante cidade dentro do mosaico urbano que compunha o Império brasileiro. Tomando por base o histórico de ações concretas da irmandade, como a construção do Hospital, as iniciativas para a caridade e filantropia e a promoção das festas litúrgicas, este artigo analisa o vínculo indissociável entre o associativismo católico e o estilo de vida urbano dos setecentos e oitocentos. Palavras-chave: Irmandades Religiosas. Santa Casa de Misericórdia. Cultura Urbana.AbstractThis paper intends to collaborate with other works dedicated to the study of brazilian religious brotherhoods, in their regional aspect. The line of thought adopted takes the city, the urban experience and the religious associations above mentioned as closely related and interdependent social instances. During the XIX century, the brotherhood in charge of the Holy House of Mercy in the city of Porto Alegre played a fundamental role, not just in the material composition of the urban space, but also in giving it the status of an important city within the urban mosaic comprised by the Brazilian Empire. Based on the (historic of) concrete actions of this brotherhood, as were the construction of the Hospital, the creation of a social representation for the notion of charity, and the promotion of liturgic feasts, this article analyses the unbreakable bond between catholic associativism and the urban lifestyle of the XVIII and XIX centuries.Keywords: Religious Brotherhoods. Holy House of Mercy. Urban Culture.

This study aims to determine how the application of Islamic law in Indonesia in the sociological review of law both before and after independence. This research is a type of library research using a philosophical and sociological approach. The results of this research show that: The development of Islamic law in Indonesia has started since before independence and after independence, namely the old order and Entering the new order era under President Soeharto the issuance of Law number 2 of 1989 concerning the national education system which strengthens religious lessons into compulsory lessons from elementary to college. Law No.7 of 1989 regarding religious courts, compilation of Islamic law, Pancasila Muslim charity foundation, construction of Hajj dormitories, special program madrasah aliyah, postgraduate programs at IAIN, Arabic broadcast on TVRI, the formation of religious organizations such as MUI, ICMI, IPHI etc. There are two problems that have a major impact on the application of Islamic law in Indonesia. First: because of the entry of Western law and because it intersects with customary law. Second: Due to political influence and community culture. In a sociological view, Islamic law is difficult to implement perfectly, because Islamic law is both in the area of ​​religion and in the territory of the state. This social problem causes a tug of war between religious principles and state principles. The solution to this tug of war is that in the public domain it is the responsibility of the state, while the individual area is given to religion. Judging from the sociological aspect, the material products of Islamic law in Indonesia must be able to accommodate the problems in dispute and how they are resolved in simple society and modern society. This research is expected to be an additional reference in knowing the application of Islamic law in Indonesia in the sociological review of law both before and after independence.

A prospective teacher will actually be demanded by professionals in carrying out their duties as an educator. In teaching later a teacher is required to be able to provide the best education so as to achieve the desired educational goals. Evaluation in Islamic education the way or technique of assessment of student behavior based on a comprehensive standard calculation of all aspects of mental psychological and spiritual life of students. Because the personal figure desired by Islamic education is not only a person who is religious in nature, but also has the knowledge and skills that are capable of doing charity and worshiping God and society. In that case, educational evaluation is one part of the activities carried out by a teacher to support the achievement of educational goals, and among evaluations conducted by the teacher is the evaluation of learning outcomes, where the evaluation is carried out to measure the extent of students' knowledge and skills after receive material and direction from a teacher.Evaluation of learning outcomes is very important where a teacher must be truly objective and professional in implementing it, because on the side of a teacher will decide the success or failure of a student.

AbstractIn this article I argue that critics of John Rawls's The Law of Peoples wrongly presume that Rawls sought to offer a comprehensive theory of global justice, when he meant more minimally to respond to a specific practical problem: “How can we eliminate the great evils of human history?” I concede that my reading is not uniformly supported by all aspects of the text, but The Law of Peoples is a rich and complex work that does not univocally recommend any single reading, and my construal squares with Rawls's own description of the project. More importantly, my interpretation is recommended by the principle of charity, insofar as it provides Rawls with plausible responses to the commonly-voiced objections. In other words, if Rawls is understood as offering a comprehensive theory of global justice, then many of the standard criticisms appear quite damning. But if his aim is the more modest one of recommending how liberal (and decent) societies might permissibly organize their foreign policies so as to help eliminate unjust war, oppression, religious persecution and the denial of liberty of conscience, starvation, poverty, genocide and mass murder, then Rawls's book is not problematic in the ways that so many have supposed.

<p align="center">Abstract</p><p> Headscarves are something that is familiar to Muslim women who function as someone's Muslim identity. The change in the standard veil mode to the shari'ah that occurs in Madrasah Aliyah students is a new thing out of the ordinary in the Madrasah. The change in the veil style is feared to trigger a negative response from the public who often perceive as a dangerous Islamic group. This study discusses the process of change using the hijab syar'i on students, the motive behind it and the changing attributes after using the hijab syar'i. The method used in this study is a qualitative method with a phenomenological approach. Data collection is done through interview and observation techniques. The results of this study indicate that the process of change towards the headscarf is done slowly by learning the source of books and the internet without studying the scholars 'who understand the problem of syara' about hijab. Furthermore, there are two motives behind the student's decision to switch to the hijab syar'I, which is first: the motive for (motive because) in the form of: religious motives, psychological motives and defense motives. Second, the goal motive (in-order-to-motive) is: the motive for receiving charity and the motive for improving worship. While aspects that change after students wear the hijab syar'I, namely: first, changes in physical attributes, changes in aspects of psychology and changes in idealism in worship.</p><p> </p>

The Arabic language is a decent place in Indonesian society because it is a religious language that coincided with the entry of Islam in this country. The growing interest in it through the ages and continued to try to raise its status continuously until the field of education witnessed a remarkable development in the last decade. However, this status does not necessarily mean that this language has received what it deserves as a religious and foreign language from the engineering and policy of advanced education. The current status of Arabic language education in Indonesia is a transitional phase, as some promising developments are beginning to take place on the one hand, and it is still facing a number of thorny problems on the other. The teaching of Arabic in most institutes in Indonesia is done in a way that explains the rules and the translation of texts into the Indonesian language. In addition, the evaluation system used to measure the learner's linguistic achievement is largely focused on linguistic aspects. The teaching of Arabic language on such a method is a traditional trend and it has to be changed and developed, and since some of the significant shortcomings related to the curriculum, it requires searching for the places of this deficiency in the curriculum of teaching Arabic in the institutes. The framework of the study is determined in the problems of the curriculum of the Arabic language in terms of objectives, content, method and means of education and evaluation. The study will take its place in the language institutes of the Asia Muslims Charity Foundation (AMCF) in Indonesia.

Looking at the two functions of ownership which include the individual and social, Qaradawi explores such a relationship and analyzes its implication for social justice. Zakat has multiple functions: the religious, economic, and social. It constitutes the earliest concept of mutual social responsibility proposed by Islam to achieve social justice. Zakat serves as a means to both guarantee social security and strengthen social solidarity. From this perspective, Qaradawi moves forward to link up the concept of zakat with the Islamic system of economics. The linkage between zakat and the Islamic system of economics is visible in the ways Qaradawi investigates various aspects of ownership and zakat in Islam. This can particularly be seen in his analysis that the concept of Islamic insurance coheres with the interpretation of al-gharimin, one of the groups deserving to the income of zakat and in his emphasis that mutual social responsibility, which aims to fulfill the needs of adequate livelihood, can be supplied only by zakat. This article argues that these views in turn confirm Qaradawi’s concern with the importance of zakat as the foundation of both the social and economic systems of Islam. This article also emphasizes that, for Qaradawi, different from voluntary charity that can only fulfill the minimum requirement of the needs of livelihood, zakat can supply the answer to cover all the needs of livelihood of Muslim society.

This article examines aspects of the relationship between the Norfolk poor and the Norfolk clergy between 1815 and 1914. It considers the potential impact clergymen could have upon a number of areas of secular life, especially with regard to the extirpation of popular culture and custom, the social and moral management inherent in charity and Poor Law administration, and the development of ‘power networks’ in the countryside that confronted the challenge posed by religious Nonconformity and political radicalism. The article is principally concerned with the importance of the Church of England as an instrument of secular authority in nineteenth-century rural life. Rival social structures and conflicting economic interests are subjected to both quantitative and qualitative analysis, while keys to cultural tension are sought in such iconic areas as the pageantry of parish entertainments; the re-casting of law to act against custom; the rise of the clergyman as antiquarian historian and amateur archaeologist; the symbolism and architecture of the restored church. In so doing an attempt is made to address questions that are at once broadly political and narrowly human in their scope. What did the Oxbridge scholar – perhaps having spent the preceding three years conversing in Greek and Latin with his peers – find to ‘say’ to the agricultural labourers now in his pastoral care? And why, when the clergyman (often justifiably) thought of himself as working unstintingly in his parishioners' interests, was he so often heartily despised by them?

Waqf is a voluntary charity that cannot be disposed of and the ownership cannot be transferred once it is declared as waqf assets. Waqf institutions play an important role in helping the development of Muslims ummah through wealth distribution. State Islamic Religious Councils (SIRCs) in Malaysia are the sole trustee that manage and develop waqf assets. Based on selected input and output, the intermediary approach assumes that cash waqf received as output while total expenditure of SIRCs as input. Under this approach SIRCs act as intermediary between waqif (giver) and beneficiaries. Thus, this paper attempts to analyze the efficiency of waqf institutions in Malaysia by using Data Envelopment Analysis (DEA) method under output-orientation using Variable Return to Scale (VRS) assumptions. Four SIRCs were selected as decision making units (DMU) for the period of 2011 to 2015. The result indicates that changes in average technical efficiency for every year is contributed by both pure technical and scale. However, inefficiency of Malaysian waqf institutions is mostly contributed by pure technical efficiency aspects rather than scale. 2012 showed the highest average technical efficiency with 73.9% as most of the institutions operated in optimum level of input to produce output. Thus, the result suggests that both technical and scale efficiency should be improved to achieve the most efficient and productive level of performance in order to fulfill objectives of the institutions as an intermediary between waqif and beneficiaries.

AbstractThis article examines advice literature directed at English-speaking members of the American Catholic priesthood in the Gilded Age and Progressive Era. From the Third Plenary Council of Baltimore in 1884 through the late 1920s, advice literature transformed from emphasizing how the priest should be a man set above the laity into emphasizing how the priest should be part of a broad priestly fraternity, taking on the role of a public citizen speaking out on issues of the day. After the modernist controversies of the first decade of the twentieth century that stifled their intellectual development, American priests’ seminary training particularly emphasized virile masculinity, athletic rigor, and duty and conformity to their superiors. In the late nineteenth century, advice literature encouraged priests to see their lives together in rectories as schools of charity, where all of the priests would, with the assistance of obedient and nonthreatening household staff, encourage each other to be men of prayer and self-sacrifice despite each others’ individual foibles. Every aspect of a priest's life, from the rectory environment to his clothing and bearing, was supposed to mark him as a man set apart. During and after World War I, however, advice literature shifted from addressing the priest's life in his rectory and parish alone to encouraging him to participate in civic duties as an American citizen. Diocesan priests like John A. Ryan took a lead role in advocating for social reforms that married public policy with social and economic justice. While priests’ sacramental duties remained at the center of their lives and ministries, advice literature nonetheless encouraged them to rethink their place in the sociocultural landscape and to become more vocal promoters of Catholic values in the public sphere.

<p><em>Spiritual intelligence is Supposed to be the main concern in education. This is done by the teaching of religious ethical values by example from the family, school and community. through the practice of worship, Such as fasting a month in Ramadhan (Refrain from eating and drinking or anything that may nevertheless invalidate the fast, all day from dawn until sunset in the month of Ramadan). fasting, reading and understanding the holy book the Qur'an, physical and social environment conducive. when the spirituality of the students are organized, it will be Easier to organize other aspects of personality. Fasting during Ramadan is a momentum for character building. Fasting will let people have strong principles, patience, Sincerity and do not give up and have the solidarity and love each other. That principle has now started to disappear. Moment of Ramadan may also be a school agenda for character building, with this media, students are expected to remember and go back to the true identity of the sacred and sublime, with the values of humanity and wisdom. When the values of human nature come back on the track, then the equality and solidarity will color the days of the students. Fasting has a horizontal dimension with a strong social life Such as charity, served meals to the orphans, be patient in facing the problem. there are some excellent values for building the character of students. It is Appropriate if the moment of Ramadan fasting would be passed on in the schools as a program after the month of Ramadan in shaping the character of students through the activities of the sunnah fasting( not </em><em>compulsory fasting) </em><em> twice a week Monday-Thursday, or give students the freewill to negotiate to determine how many times a week or every month held sunnah fasting together, the idea of the Sunnah fasting is influence on the formation of student character effectively.</em></p>

Purpose – The purpose of this paper is to highlight the issues and challenges in providing financing to the poor people based on the experience of Baitul Maal Wa Tamwil (BMT) in Indonesia. Design/methodology/approach – A series of structured interviews were conducted with the chairman and staff of the Central BMT (Induk Koperasi Syariah) in Jakarta which is the head-quarter of 382 BMTs throughout Indonesia, with additional chairman and shari’ah supervisory in Central BMT (Pusat Koperasi Syariah) in Makasar. Subsequently, the results from the structured interviews were analyzed using qualitative analysis to arrive at the model of the peculiarities of financing the poor in Indonesia. Findings – The findings show that the Central BMT has built specific products and empowerment mechanisms for the poor and has an ideal product to be applied in 382 BMT in Indonesia. There are two schemes of financing source in BMT, namely, social ministry (Kelompok Usaha Bersama) and private financing (national and international donor). Specifically, the peculiarities of financing given in BMT are not only in the term of capital but also in the term of providing infrastructure and training for the poor. Moreover, collateral must be provided as a screening process for the poor people to secure any form of financing. If there is no collateral, potential borrowers must opt for joint-liability financing. Furthermore, if the poor could not repay the financing, endowment coming from charity and compulsory Islamic tax (zakat, infaq and sadaqah) would play a vital role to cover for the financing default. Lastly, religious capacity building is also provided as a part of risk management aspect. Research limitations/implications – This study was only conducted in Indonesia which focussed on the peculiarities of financing for the poor people in Indonesia BMT. Despite this limitation, the findings of this study enable the construction of a model that highlights the issues and challenges that might arise in financing the poor in general. Originality/value – The paper adds to the literature on Islamic microfinance by enabling researchers and practitioners to understand the model of Islamic microfinance in Indonesia. It also contributes toward enriching the knowledge in the Islamic microfinance area.

The article presents a historical overview of Israeli studies at the Institute of Oriental Studies RAS in the first two decades of the 21st century. The paper demonstrates the main research fields and publications of the Department for the Study of Israel and Jewish Communities, as well as the list of its heads and research fellows. The article shows how, having successfully overcome the difficulties of the 1990s that were rather hard on Russian Academy as a whole, the staff of the Israeli Studies Department in their numerous publications, speeches at Russian and international academic forums tried to respond to the new challenges in a scholarly way. In the 2000s the number of works published on the history of relations between the USSR / Russia and Israel increased, and this trend continued in subsequent years. Access to the archives for the first time made it possible to analyze the formation and development of Soviet-Israeli relations before the break (in 1953). The department expanded the directions of its academic activity. Its topics included such directions as the study of the collective memory of Jews in modern Russia, cultural identity, cultural memory, religious and secular identity of Russian Jews, attitude towards disability and people with disabilities, study of youth communities in Israel, Russia and Europe, the impact of the US-Israeli relations on the US Jewish community. Development of basic methodology for researching the state of Jewish charity in Moscow was one of the new tasks for the fellows of the Department to solve. The novelty of the tasks also included new methodology of researching the economic and socio-political development of Israel using social networks data. The Department continued to study all aspects of the life of the State of Israel — economic, socio-political and cultural processes developing in the Israeli state, including new features in regional policy and the concept of Israeli security. At present, members of the department’s, in addition to their current activities, are implementing a number of promising projects aimed at strengthening the department’s position as the leading center of Israeli studies in the post-Soviet space.

The article examines the main publications covering the centuries-old history of the Catholic Church in the lands of modern Bashkortostan, as well as partly affecting the interaction of local Catholic communities with coreligionists from other cities located in the South Urals, as well as in the Middle Volga region. Unfortunately, there are quite a few special studies on the history of this Christian denomination in our republic. Many works, in one way or another related to this issue, are of a general nature and contain a schematic listing of factual information, or are more devoted to the history of national communities, for which this religion is, to a certain extent, one of the most important elements of traditional ethnic culture. Here it is necessary to note, first of all, publications on the history of the Polish and German diaspora, which provide information about the participation of representatives of these communities in the creation of Catholic parishes and public associations associated with charity and education. At the same time, the significance of the confessional aspect is to a much lesser extent revealed in works on the history of Latvian immigrants from Latgale, Belarusians and Ukrainians from Volyn and Eastern Galicia, who, due to various circumstances, left their homes during the First World War, as well as other Catholic emigrants from Central and Western Europe, located in the Ufa province at the beginning of the XX century. In some articles on demography and striking features of social stratification, one can find indirect references to the presence of Catholics, but this information only It is noteworthy that most publications indicate the middle of the 17th century as the earliest dating of the appearance of believing Catholics in the South Urals, and evidence of missionary trips to the Eastern Hungarians during the 13th-15th centuries allows us to make hypothetical assumptions about their role in the life of the local religious community. It can be noted that the presence of a certain part of Catholics on the territory of Bashkiria during the 16th20th centuries. was associated with forced migration due to the fact that, as a result of military clashes, some of them were captured, as well as due to participation in activities that conflicted with the interests of the Russian leadership are considered, with a few exceptions, only in the context of the problem of the origin of the Bashkir people, most likely due to the modest results of the preaching.

<p><em>The meaning of "ethos" comes from Greek (ethos) which means character or character. Overall, the notion of ethos includes characteristics and attitudes, habits and beliefs, and so on, which are specific about an individual or group of people. From the words "ethos" will appear the words "ethics" and "ethical" which refer to the meaning of "morality / behavior" or are "morality", namely the essential quality of a person or a group, including a group of nations. It is also said that "ethos" means the distinctive soul of a group of people, which from that distinctive soul will develop the nation's view of good and bad, that is, its ethics.</em><em></em></p><p><em>Ahmad Janan Asifudin, citing In the Hand Book of Term Psycology stated that ethos is interpreted as a distinctive view of a social group, a value system that lies behind the customs and procedures of a community. Whereas, Taufiq Abdullah defines it as an evaluative aspect which is a self-assessment of work originating from self-identity which is a sacred value that is the religious spiritual reality that he believes.</em></p><p><em>Whereas the difference between ethos and ethics. The term ethics, theoretically can be divided into two senses. First, ethics comes from the Greek word ethos which means custom (character). In this sense, ethics is related to good life habits, both in oneself and in a society or community group that is passed on from one person to another or from one generation to another.</em></p><p><em>The definition of work, as in the Big Dictionary of Indonesian Language is interpreted as an activity of doing something. El-Qussy as quoted by Ahmad Janan Asifuddin argues that human activities or actions are of two types. First, actions that are related to mental activities, and both actions are done accidentally. The first type has a characteristic of interest, namely to achieve the purpose or realize certain goals. While the second type is a random movement as seen in small baby movements that appear irregular, reflection movements and other movements that occur without the will of the will or thought process.</em></p><p><em>Tata tasmara in his work ethic of a Muslim has an ethos formulation as follows In the form of axioms, Toto summarizes them in the form of a formula: KHI = T, US (M, A, R, A), KHI = Islamic Quality of Life, T = Tawhid, US = Charity piety, M = Motivation, A = Direction of Goals (Aim and Goal / Objectives), R = Taste and Ratio (Thinking and Recitation), A = Action, Actualization.</em></p>

RESUMENEl objetivo de este artículo es reflexionar sobre los mecanismos de financiación y de control de las instituciones religiosas por los laicos en las primeras décadas de la conquista y colonización de Hispanoamérica. Investigar sobre la inversión laica en lo sagrado supone en un primer lugar aclarar la historiografía sobre laicos, religión y dinero en las sociedades de Antiguo Régimen y su trasposición en América, planteando una mirada desde el punto de vista de las motivaciones múltiples de los actores seglares. A través del ejemplo de restituciones, donaciones y legados en losAndes, se explora el papel de los laicos españoles, y también de las poblaciones indígenas, en el establecimiento de la densa red de instituciones católicas que se construye entonces. La propuesta postula el protagonismo de actores laicos en la construcción de un espacio cristiano en los Andes peruanos en el siglo XVI y principios del XVII, donde la inversión económica permite contribuir a la transición de una sociedad de guerra y conquista a una sociedad corporativa pacificada.PALABRAS CLAVE: Hispanoamérica-Andes, religión, economía, encomienda, siglos XVI y XVII.ABSTRACTThis article aims to reflect on the mechanisms of financing and control of religious institutions by the laity in the first decades of the conquest and colonization of Spanish America. Investigating lay investment in the sacred sphere means first of all to clarifying historiography on laity, religion and money within Ancien Régime societies and their transposition to America, taking into account the multiple motivations of secular actors. The example of restitutions, donations and legacies inthe Andes enables us to explore the role of the Spanish laity and indigenous populations in the establishment of the dense network of Catholic institutions that was established during this period. The proposal postulates the role of lay actors in the construction of a Christian space in the Peruvian Andes in the sixteenth and early seventeenth centuries, when economic investment contributed to the transition from a society of war and conquest to a pacified, corporate society.KEY WORDS: Hispanic America-Andes, religion, economics, encomienda, 16th and 17th centuries. BIBLIOGRAFIAAbercrombie, T., “Tributes to Bad Conscience: Charity, Restitution, and Inheritance in Cacique and Encomendero Testaments of 16th-Century Charcas”, en Kellogg, S. y Restall, M. (eds.), Dead Giveaways, Indigenous Testaments of Colonial Mesoamerica end the Andes, Salt Lake city, University of Utah Press, 1998, pp. 249-289.Aladjidi, P., Le roi, père des pauvres: France XIIIe-XVe siècle, Rennes, Presses universitaires de Rennes, 2008.Alberro, S., Les Espagnols dans le Mexique colonial: histoire d’une acculturation, Paris, A. Colin, 1992.Alden, D., The making of an enterprise: the Society of Jesus in Portugal, its empire, and beyond 1540-1750, Stanford California, Stanford University Press, 1996.Angulo, D., “El capitán Gómez de León, vecino fundador de la ciudad de Arequipa. Probança e información de los servicios que hizo a S. M. en estos Reynos del Piru el Cap. 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