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Journal articles on the topic 'Monotheistic religion'
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1
Oyekan, Adeolu Oluwaseyi. "John Mbiti on the Monotheistic Attribution of African Traditional Religions: A Refutation." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 10, no. 1 (June 3, 2021): 19–34. http://dx.doi.org/10.4314/ft.v10i1.2.
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John Mbiti, in his attempt to disprove the charge of paganism by EuroAmerican ethnographic and anthropological scholars against African Traditional Religions argues that traditional African religions are monotheistic. He insists that these traditional religious cultures have the same conception of God as found in the Abrahamic religions. The shared characteristics, according to him are foundational to the spread of the “gospel” in Africa. Mbiti’s effort, though motivated by the desire to refute the imperial charge of inferiority against African religions ran, I argue, into a conceptual and descriptive conflation of ATRs with monotheistic faiths. In this paper, I challenge the superimposition of Judeo-Christian categories upon African religions. I argue that monotheism is just a strand, out of many, that expresses belief in God(s), and that it differs substantially from the polytheistic pre-colonial African understanding of religion. I provide a panentheistic paradigm using traditional Igbo ontology and religion to refute Mbiti’s generalization.
Keywords: Monotheism, African Traditional Religion, Igbo, Paganism, Theology.
2
Afonasin, Evgeny. "MONOTHEISM IN LATE ANTIQUITY. THEOS HYPSISTOS AND THE ORACLE OF APOLLO OF CLAROS." Respublica literaria, RL. 2021. Vol. 2. No. 4 (November 29, 2021): 5–15. http://dx.doi.org/10.47850/rl.2021.2.4.5-15.
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Monotheism in Late Antiquity is a multidimensional topic. The article deals with only one aspect of the formation of monotheistic tendencies in Greco-Roman religious conceptions, both traditional pagan and Judeo-Christian, including "Judaizing" paganism and Gnosticism. Both folk cults (an epigraphically attested cult of the Theos Hypsistos) and the new monotheistic religion of the revived oracles (the inscription from Oenoanda and the Tübingen Theosophy 13) are considered. We also see how the eschatological and soteriological motifs characteristic of monotheistic religions are revealed in the context of a kind of philosophical ontology.
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Shepetyak, Oleh. "Monotheistic tendencies of Egypt'sreligions of the pre-dynastic and early dynasticperiod." Ukrainian Religious Studies, no. 80 (December 13, 2016): 121–25. http://dx.doi.org/10.32420/2016.80.731.
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Oleh Shepetyak. Monotheistic tendencies of Egypt's religions of the pre-dynastic and early dynastic period. The study analyzes the religion of ancient Egypt, and it proved the presence of a clear monotheistic tendencies. The article provides a brief examination of the historical landmarks of Egyptian culture, its literary achievements inspection and analysis of earlier beliefs, which are at the center of the personality of Seth and Horus, and other deities who have the zeal of the late myth associated with them.
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Pomalingo, Samsi, and Arfan Nusi. "Islam Sebagai “Post-Kristen”; Deskripsi Perjumpaaan Teologis Islam-Kristen." Farabi 17, no. 2 (December 10, 2020): 131–46. http://dx.doi.org/10.30603/jf.v17i2.1746.
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This article uses an esoteric approach in explaining the intersection of religions in the Yudaeo tradition. There is a misunderstanding of religion because it is seen from an exoteric approach. As a result, people tend to judge that this religion is right and another is wrong. Whereas Abraham is known as the father of monotheistic religions, namely Judaism, Christianity and Islam. The vision of the Judaeo-Christian-Islamic tradition is an indicator of the three religions as monotheistic religions whose teachings are inseparable and cannot be polarized between one another. However, for certain circles, Islam and Christianity are not seen as Yudaeo traditions, because they see the root of the problem that often causes conflicts between Islam and Christianity, especially in the position or capacity of the Koran as Muhaimin. The conflicts that often occur between the two religions often cause discomfort in theological encounters. This resulted in the relationship between the two religions experiencing unfounded "theological" tensions. Even though it is seen in the Yudaeo tradition of Islam-Christianity as a mission religion that descends from God Almighty. where both religions have theological continuity from the aspects of Divinity, Prophethood (prophecy), and revelation. This tradition should be built on the awareness of religiosity between the two adherents of religion (Islam-Christian) who have the same theological roots.
5
Khamraev, A. "RABGUZI AND MYTHICAL CONSCIOUSNESS IN ANCIENT KAZAKH LITERATURE." BULLETIN Series of Philological Sciences 73, no. 3 (July 15, 2020): 312–17. http://dx.doi.org/10.51889/2020-3.1728-7804.48.
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The article is devoted to the study of the philosophical views of the famous Turkic writer of the 13th early 14th centuries. Rabguzi. The unification of different religions and multilingual communities into a single state of Altyn Horde under the leadership of the descendants of Genghis Khan led to the establishment of monotheistic views. In accordance with social requirements, Rabguzi introduces different peoples to the main categories of the great monotheistic religion. Having studied all the previous stories on the Koranic motives, Rabguzi combined and developed well-known religious stories about the creation of the earth. Human nature is one of the most important problems of ancient religions. According to religions, Adam was always trying to find a natural meaning for his life. He hoped to understand how and why he was given life. In Rabguzi's work, the riddle of human nature is given a strict answer from the point of view of religion, and therefore its scientific value is high.
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Ferrero, Mario. "From Polytheism to Monotheism: Zoroaster and Some Economic Theory." Homo Oeconomicus 38, no. 1-4 (October 7, 2021): 77–108. http://dx.doi.org/10.1007/s41412-021-00113-4.
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AbstractThe prophet Zoroaster founded the first monotheistic religion in history, which once rose to great imperial status and still survives unchanged today despite centuries of Muslim pressure. Unlike the founders of other monotheistic religions after him, he achieved this not through the overthrow of the original Iranian polytheism but through its deep reform—a strategy that made acceptance easier and ensured a continuing role for the priests. Monotheistic reform is thus a third way out of ancient Indo-European polytheism, besides extinction in the Greco-Roman case and mutation into sectarian theism in the Indian case. This paper surveys the Iranian story and offers two economic models to account for the two key factors that made the transition to monotheism possible: the theological structure and the role of the priesthood.
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Yarotskiy, Petro. "Dialogue of religions and cultures as a form of ecumenical action." Ukrainian Religious Studies, no. 50 (March 10, 2009): 90–97. http://dx.doi.org/10.32420/2009.50.2037.
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Every religion in its origins and in Genesis is identified with a particular culture. Adequate understanding of the nature and nature of any religion is possible only through the prism of the cultural area in which it was formed and under the influence of its peculiarities. This can be traced to the history of the origin, formation and development of all religions - ethno-national and world, polytheistic and monotheistic.
8
Ho, Pao-Shen. "Rethinking Monotheism: Some Comparisons between the Igala Religion and Christianity." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (March 9, 2022): 151–58. http://dx.doi.org/10.4314/ft.v11i1.11.
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The Igala religion believes in the supreme God (Ọjọ) as well as the ancestral spirits (Ibegwu). This belief system gives rise to the question of whether the Igala religion is monotheistic or polytheistic. Isaiah Negedu has recently argued that the Igala is a peculiar form of monotheism, namely inclusive monotheism. In contrast, this essay compares the Igala understanding of ancestral spirits with the Christian notions of angels and patron saints, and argues that the question of whether the Igala religion is monotheistic or not concerns how we define monotheism and is therefore merely verbal and will not promote our understanding of the Igala religion.
9
Küng, Hans. "Religion, violence and “holy wars”." International Review of the Red Cross 87, no. 858 (June 2005): 253–68. http://dx.doi.org/10.1017/s1816383100181329.
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AbstractThe author analyzes the impact of religion in current conflicts throughout the world. The main focus lies on the monotheistic religions, i.e. Judaism, Christianity and Islam, all of which have recently been reproached for potentially fostering the temptation to resort to violence. The article focuses on this accusation and departs from an analysis of the concept of “holy war” in the three religions. The article concludes with setting out a pragmatism of peaceableness highlighting that wars in the twenty-first century can neither be regarded as just, nor holy, nor clean and that absolute pacifism will not only be politically impossible but might as a political principle even be irresponsible.
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Jufri, Andi. "Islam dan Pluralitas Agama (Studi Analisis tentang Model Pendekatan dalam Dialog Antar Umat Beragama di Indonesia)." Jurnal Ilmiah AL-Jauhari: Jurnal Studi Islam dan Interdisipliner 4, no. 2 (December 23, 2019): 428–51. http://dx.doi.org/10.30603/jiaj.v4i2.959.
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The plurality of religion is an inevitable phenomenon, and every religion emerges in a plural environment. If the pluralistas of these religions are not addressed appropriately, they will potentially lead to problems of vulnerability and conflict between religious communities, and this fact has already happened to monotheistic religions. To find a solution to the conflict between religious communities there needs to be the right approaches. What are the approaches used in efforts to break up conflicts between religious believers?
This paper wants to uncover the problem of religious plurality in Indonesia and several approaches that can be used as role models in building dialogue between religious communities.
11
Anggraeni, Dewi. "Agama Pra-Islam Perspektif Al-Qur'an." Jurnal Online Studi Al-Qur'an 12, no. 1 (January 1, 2016): 49–76. http://dx.doi.org/10.21009/jsq.012.1.04.
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This paper discusses how the Qur'an speaks of pre-Islamic religions which originally came from a monotheistic religion whose brought by Abraham. Explicitly the Qur'an gives the message essentially the same message between the Qur'an and the earlier books. This message give a signals the continuity of God's message in which all the semitic religions revealed in the Qur'an lead to the prophet Abraham. So the semitic religions have the same mission to purify Tauhid as a peace religion based on submission to God. At once refine again the belief of those who believe in supernatural powers that are limited to the beliefs of myth. Finally the coming of the prophet Muhammad was to support, confirm, rectify, and perfecting the teachings of the former religion.
Keywords : Religions, Pre-Islamic, Monotheistic.
Abstrak
Tulisan ini membahas tentang bagaimana al Quran membicarakan agama-agama pra- Islam yang awalnya berasal dari satu agama monoteisme yang di bawa oleh Ibrahim. Secara eskplisit al-Qur’an memberikan pesan secara esensial adanya pesan yang sama antara al-Qur’an dengan kitab-kitab sebelumnya. Pesan ini memberikan isyarat adanya keseinambungan risalah Tuhan dimana semua agama semitik yang diungkap dalam al-Qur’an bermuara kepada nabi Ibrahim As. Sehingga agama-agama semitik memiliki misi yang sama untuk memurnikan Tauhid sebagai agama kedamaian yang berlandaskan kepasrahan kepada Tuhan. Sekaligus memurnikan kembali kepercayaan orang-orang yang meyakini kekuatan adikodrati yang hanya sebatas keyakinan dari mitos. Akhirnya kedatangan nabi Muhammad adalah untuk mendukung, mengukuhkan, meluruskan kembali, dan menyempurnakan ajaran-ajaran agama terdahulu.
Kata Kunci : Agama, Pra-Islam,Monoteisme
12
Fitriansyah, Nuzul, and Rachma Vina Tsurayya. "TAUHIDIC PARADIGM SEBAGAI BASIS DALAM MEWUJUDKAN UMAT BERAGAMA YANG TOLERAN DAN MODERAT." Al-Mada: Jurnal Agama, Sosial, dan Budaya 3, no. 1 (March 2, 2020): 50–63. http://dx.doi.org/10.31538/almada.v3i1.480.
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The issue of religion and tolerance is always interesting to discuss if we know that someone should be more religious, then more tolerant of his attitude towards others. However, various facts that have occurred in the past few decades indicate that the average cases of intolerance are caused by some individuals who misunderstand the concept of religion even to monopolize a truth. The existence of these facts does not mean making religion a scapegoat that can make a person intolerant, more precisely this happens because of the misunderstanding when someone understands some of the concepts that exist in religion itself. One concept that is the core of any religion is the concept of divinity. In Islam the concept of divinity is known as Tawheed which teaches to disperse God. Some muffasir who take focus in the domain of Liberation Interpretation usually use this monotheistic paradigm as the basis of liberation, say for example Amina Wadud with the issue of rejection of patriarchal culture or Farid Essack who uses this paradigm in eradicating apartheid (discrimination against blacks) that occurs in Africa . Therefore in this case the author tries to offer the use of this monotheistic paradigm to minimize the level of intolerance that occurs due to the existence of miss understanding in understanding religious concepts, where the monotheistic paradigm directs that the true human dignity is the same in the eyes of God so that such views are expected can suppress intolerance and monopoly on truth in the name of religion.
13
Langthaler, R. "Kants „moralisch-bestimmter Monotheismus“ – eine an der „wahren Aufklärung“ orientierte Kritik an Lessings Ringparabel?" Kantian journal 39, no. 2 (2020): 46–79. http://dx.doi.org/10.5922/0207-6918-2020-2-3.
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Numerous passages in the context of Kant’s philosophy of religion show without doubt his acquaintance with Lessing. But apart from the obvious affinity and agreement between Kant and Lessing with regard to many substantial questions, serious differences cannot be overlooked; the frequently diagnosed closeness and widely suspected “harmony” between the two is probably also the primary reason why important factual differences and controversial aspects have so far usually been neglected or ignored in research, although they still continue to raise problems and controversies in the context of the Enlightenment and the philosophy of religion. Although Lessing and Kant are both committed to the ideas of the Enlightenment and also appear as “related in essence”, above all with regard to religio-philosophical questions, Kant’s “moral determined monotheism” also contains an obvious criticism of Lessing’s religio-philosophical doctrines. This is also obvious in Kant’s — direct and indirect — confrontation with the “Ring Parable” in Lessing’s drama Nathan the Wise. The criticism that becomes apparent there concerns above all the question of “principles” left unclarified by Lessing, the “equal rank” of the monotheistic religions which he claimed, and the asserted “competition of religions.” I investigate some of the main points of this criticism.
14
Ali, Mehrunnisa Ahmad, Nashwa Salem, Béchir Oueslati, Marie Andrew, and Lisa Quirke. "The Reduction of Islam and Muslims in Ontario's Social Studies Textbooks." Journal of Educational Media, Memory, and Society 3, no. 1 (March 1, 2011): 25–44. http://dx.doi.org/10.3167/jemms.2011.030103.
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Representations of Islam in Ontario's social studies textbooks portray a dehistoricized view of a religion that is disconnected from other monotheistic religions. The varied and complex socio-political and ideological locations of Muslims in historical and current contexts are reduced to simplistic, often negative depictions, either as irrational aggressors or victims of poverty and underdevelopment. More nuanced, historically grounded, and multifaceted representations are called for, in order to promote a more inclusive society in Ontario.
15
Binde, Per. "Gambling and religion: Histories of concord and conflict." Journal of Gambling Issues, no. 20 (June 1, 2007): 145. http://dx.doi.org/10.4309/jgi.2007.20.4.
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This paper discusses the diverse relationships between gambling and religion in various societies and at various times in history and suggests a theoretical model for how these relationships can be understood. It is argued that gambling and religion have certain elements in common: notions of the unknown, mystery, and fate, as well as imagery of suddenly receiving something of great value that changes life for the better. In many traditional cultures gambling has existed in concord with polytheistic and animistic religion; gambling and religion go well together precisely because of the elements they have in common. Monotheistic religions that claim authority in religious and transcendental matters, however, tend to denounce gambling, and this disapproval has been strengthened by a conception that gambling offers a wicked alternative to certain religious notions and experiences. The elements that gambling and religion share have thus become a source of conflict.
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Holm, Bo Kristian. "Teologi og samfundsstudier." Dansk Teologisk Tidsskrift 75, no. 2 (May 10, 2012): 136–41. http://dx.doi.org/10.7146/dtt.v75i2.105566.
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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.
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Kippenberg, Hans G. "Searching for the Link between Religion and Violence by Means of the Thomas-Theorem." Method & Theory in the Study of Religion 22, no. 2-3 (2010): 97–115. http://dx.doi.org/10.1163/157006810x512310.
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AbstractCurrent religious violence is a challenge to students of religions. Do we need categories like “cult,” “fundamentalism,” or “terrorism” in order to distinguish it from allegedly “genuine” and peaceful religion? Do monotheistic religions—with their exclusive claims to truth—necessarily generate intolerance? Sociologists have demonstrated conclusively that every action is based on a definition of the situation. Social actors do not put a norm or a model into practice independent of the immediate context of action. I argue that this holds true for religious actors as well. It is not the personal motive of actors, but the religious meanings they attribute to a conflict of their faith community, which is crucial for understanding religious violence.
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Obadia, Lionel, and Ruth Illman. "Religious diversity." Approaching Religion 7, no. 1 (September 26, 2017): 1. http://dx.doi.org/10.30664/ar.65899.
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The subject matter of this special issue is anything but new: religious diversity has already been widely discussed in theology, philosophy, history and sociology. (Too) many times, however, diversity has been measured against the yardstick of the changing face of monotheistic models of religion (mainly Christianity). Asian religions have stood at the opposite end of a spectrum of analytical models in religious studies ever since Max Weber’s classic analysis of Asian religions as mixed systems of beliefs per se. This distinction is, nevertheless, rather problematic, and calls for a closer examination of the conceptual status of diversity, and of the forms it assumes in Asian contexts.
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Raday, Frances. "Sacralising the patriarchal family in the monotheistic religions: ‘To no form of religion is woman indebted for one impulse of freedom’." International Journal of Law in Context 8, no. 2 (April 30, 2012): 211–30. http://dx.doi.org/10.1017/s1744552312000055.
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AbstractThis article attempts to unravel the universal human rights implications of family law in the three monotheisms – Jewish, Christian and Muslim. At issue is the requirement of gender equality as justice in the family. This requirement is inherent in the human rights agenda, a novel point of departure in political philosophy and antithetical to the patriarchal family sacralised in the monotheistic religions.
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Bendahan, Mohamed, and Yassine Akhiate. "Religious Media in the Maghreb: What Are the Boundaries between the Public and Private Spheres?" Religions 11, no. 12 (November 28, 2020): 638. http://dx.doi.org/10.3390/rel11120638.
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The Maghreb region, besides being a melting pot, is also a region that has known all Mediterranean civilizations thanks to the culture of its people who have always assimilated the monotheistic religions. In addition, the privileged place of this religious variable has made it a required tool for the governors towards their people. Since the 1956’s, the traditional use of religion has dissipated to the detriment of new models of influence through the classical and then digital media, which have put forward several new powerful political and economic actors who have overturned the divine word as well as the references of the believers.
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Kolodnyi, Anatolii M. "Familiarity: Origins, trends, trends." Ukrainian Religious Studies, no. 1 (March 31, 1996): 41–43. http://dx.doi.org/10.32420/1996.1.15.
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Familiarity creates its own specific continuum of spiritual life in Ukraine, becomes a notable phenomenon in the field of Ukrainian national revival. With this phrase, we identified a group of related phenomena in the spiritual life of present-day Ukraine, based on the idea of a revival in one form or another of pre-Christian religion, which is considered by the organizers of the Homeland Movement as the authentic worldview of Ukrainians. It is impossible to call each of the currents of native religion a neo-religious denomination, because, first, some of them, by virtue of their belief-conceptions of monotheistic religions, do not accept such an assessment of themselves; and secondly, some of these trends are still not religiously determined, but exist at the level of some educational institutions, they appear in the form of peculiar clubs of interest; Thirdly, a number of them functions in a very limited religious space, consisting only of several communities and a relatively small number of followers.
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Lataster, Raphael. "The Problem of Polytheisms Remains." Journal of Indian Philosophy and Religion 24 (2019): 56–72. http://dx.doi.org/10.5840/jipr2019243.
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Since publishing my argument for polytheisms over monotheism with Herman Philipse, I have encountered many monotheists who were perturbed, but who had not formulated a proper rebuttal. It is also hard not to notice that there is generally a dearth of publications arguing for monotheism's being more probable than polytheism, perhaps because it is generally taken for granted. As such, I am delighted that Mark Saward has taken up the challenge to address at least some of the original article's claims. Unfortunately, his critique fails to establish why polytheism is improbable, and why monotheism is to be privileged by philosophers of religion. I further reiterate that the threat of extreme agnosticism is a bizarre approach for the monotheistic evidentialist, posing no problems whatsoever for agnostic atheists, such as myself In fact, I assert that extreme agnosticism still allows discussants, even further encourages them, to declare monotheism (and also classical theism) to be epistemically improbable.
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Hanegraaff, Wouter J. "Reconstructing “Religion” from the Bottom Up." Numen 63, no. 5-6 (October 14, 2016): 576–605. http://dx.doi.org/10.1163/15685276-12341439.
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This article claims to uncover the core problematics that have made the debate on defining and conceptualizing “religion” so difficult and argues that this makes it possible to move beyond radical deconstruction towardsreconstructing the concept for scholarly purposes. The argument has four main steps. Step 1 consists of establishing the nature of the entity “religion” as areified imaginative formation. Step 2 consists of identifyingthe basic dilemmawith which scholars have been struggling: the fact that, on the one hand, definitions and conceptualizations do not seem to work unless they stay sufficiently close to commonly held prototypes, while yet, on the other hand, those prototypes are grounded in monotheistic, more specifically Christian, even more specifically Protestant, theological biases about “true” religion. The first line of argument leads to crypto-theological definitions and conceptualizations, the second to a radical deconstruction of the very concept of “religion.” Step 3 resolves the dilemma by identifying anunexamined assumption, orproblematic“blind spot,” that the two lines of argument have in common: they both think that “religion” stands against “the secular.” However, the historical record shows that these two defined themselves not just against one another but, simultaneously, against athirddomain (referred to by such terms as “magic” or “superstition”). The structure is therefore not dualistic but triadic. Step 4 consists of replacing common assumptions about how “religion” emerged in the early modern period by an interpretation that explains not just its emergence but its logicalnecessity, at that time, for dealing with the crisis of comparison caused by colonialist expansion. “Religion” emerged as thetertium comparationis— or, in technically more precise language, the “pre-comparativetertium” — that enabled comparison between familiar (monotheist, Christian, Protestant) forms of belief and modes of worship and unfamiliar ones (associated with “pagan” superstition or magic). If we restore the term to its original function, this allows us to reconstruct “religion” as a scholarly concept that not just avoids butpreventsany slippage back to Christian theology or ethnocentric bias.
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Morrow, William S. "Toxic religion and the daughters of Job." Studies in Religion/Sciences Religieuses 27, no. 3 (September 1998): 263–76. http://dx.doi.org/10.1177/000842989802700302.
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This article seeks to add to the possible readings of Job by suggesting that the book portrays and responds to the shaming potential of a form of monotheistic faith in ancient Israel. The first section of the article defines the concept of toxic religion as a shaming belief system. The second section analyzes the conflict between Job and his dialogue partners in terms of a perfectionist retribution theology, a form of toxic religion. The third section suggests that the YHWH speeches in Job 38-41 undo some repressive beliefs which support such a theology. There are analogues between the challenge to these repressive beliefs and recovery from shaming family systems. The empowerment of Job's daughters in 42:15 is seen to be an appropriate response to YHWH's revelation by Job.
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Al Faruqi, Achmad Reza Hutama, Rif’at Husnul Ma’afi, and Filaila Nurfaiza. "The Concept of God According to Sa’id Nursi." International Journal Ihya' 'Ulum al-Din 23, no. 2 (December 19, 2021): 194–209. http://dx.doi.org/10.21580/ihya.23.2.7253.
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The concept of God is a fundamental concept for every religion, especially Islam. The concept of God in Islam is different from other religions, even emerging from the time of the Greek philosophical tradition and Eastern and Western mystical traditions. Not a few Muslims state that all religions are the same God. This is a problem for the religions of this world. Therefore, Sa’id Nursi clearly stated that the concept of God according to Islam is different from the concept of God according to other religions. The method used by the writer is descriptive and analytical. In this case, Badi'uzzaman has a perspective on the concept of God. God, according to Badi'uzzaman, is one immanent and radiates his light into the universe, thus creating the greatness of the universe and its contents, which is often called Tauhīd. Nursi understands monotheism as the basis of ideology and epistemology viewing the universe. So, Nursi's concept of divinity emphasizes the monotheistic aspect, in contrast to the esoteric and exoteric sides.
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Koslowski, Peter. "WHAT IS CHRISTIANITY GOOD FOR? Religion as Assurance of Ethical and Economic Action." Philosophia Reformata 72, no. 1 (November 29, 2007): 34–52. http://dx.doi.org/10.1163/22116117-90000404.
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There is a gap between self-interest and morality that is caused not only by individual shortcomings but also by the interdependence of the outcome of individual action with the actions of others. If the others can be expected to be ethical this uncertainty about the others’ behaviour is reduced but not eliminated. Failure of economic motivation will be followed by failure of ethical motivation. Christianity or monotheistic religion in general comes into the picture to assure ethical behaviour of being advantageous in the long run. The paper analyses the sequence ethics as compensation of the failure of economic motivation — religion as the compensation of the failure of ethical motivation.
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Collins, Ashok. "Beyond secularism and religion: Jean-Luc Nancy on global monotheism." Journal of European Studies 50, no. 4 (December 2020): 343–59. http://dx.doi.org/10.1177/0047244120969440.
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Known for its recent treatment of theological themes, contemporary European philosophy has been at the forefront of critical inquiry into the interface between religion and secular discourse. One of the most original philosophers within this movement is Jean-Luc Nancy, whose deconstruction of Christianity project frames an intertwining of religion and secular modernity beyond the binary opposition between theism and atheism. In this article, I tease out the hitherto under-acknowledged references to Judaism and Islam within Nancy’s project in order to lay out more clearly his philosophical vision of the contemporary landscape of secular modernity and the place of the three main monotheistic faiths within it. In doing so, I elucidate the original contribution Nancy’s philosophy can make to a rethinking of the debate between secularism and religion more broadly.
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Cassia, Paul Sant. "Religion, politics and ethnicity in Cyprus during the Turkocratia (1571–1878)." European Journal of Sociology 27, no. 1 (May 1986): 3–28. http://dx.doi.org/10.1017/s0003975600004501.
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This paper examines the relationship between religion, ethnicity and politics in Cyprus during the Turkocratia (1571–1878), the period of Ottoman rule. Its major thesis is that in the pre-industrial framework of Ottoman rule in Cyprus neither religion nor ethnicity were major sources of conflict in a society composed of two ethnic groups (Greeks and Turks) and following two monotheistic faiths(Christianity and Islam) in marked contrast to the recent history of Cyprus. In broad outline it closely parallels Gellner's thesis (1983) that nationalism is a by-product of industrialization, extensive education literacy and geographical and social mobility, and it seeks to show that the major cleavages in Cyprus were mainly intraethnic rather than interethnic.
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Beiner, Ronald. "Machiavelli, Hobbes, and Rousseau on Civil Religion." Review of Politics 55, no. 4 (1993): 617–38. http://dx.doi.org/10.1017/s0034670500018027.
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Book 4, chapter 8, of the Social Contract, on civil religion, presents a puzzle. According to Rousseau, no state has ever been founded that did not have religion as its base. But which religion? Christianity is not an option. Paganism is not an option. Monotheistic theocracy is not an option. What does that leave? By a process of elimination, we are left with an Enlightenment religion of tolerance and mutual forbearance, which even readers sympathetic to Rousseau (or perhaps especially readers sympathetic to Rousseau) might say is no religion at all. I argue that Machiavelli and Hobbes share Rousseau's fundamental concern, which is that the otherworldly aspirations of Christianity are subversive of political requirements, but each of them thinks he can solve the problem by “de-transcendentalizing” Christianity: Machiavelli, by treating the papacy as if it were a pagan institution; Hobbes, by reinterpreting the New Testament as if it were the Old Testament. The article examines why Rousseau rejects the Machiavellian and Hobbesian solutions to his problem, and why he has no solution of his own to offer.
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Seed, Caroline Grace. "Reception of the Gospel of John among the Isawa of Northern Nigeria and the Qiang of Western China, 1913–35." International Bulletin of Mission Research 44, no. 3 (September 11, 2019): 257–66. http://dx.doi.org/10.1177/2396939319872095.
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This article examines the early mission history of the reception of the Gospel of John among two very different people groups, the Isawa of northern Nigeria and the Qiang of western China. It considers the similarities in their pre-Christian religion in terms of monotheism, messianic expectation, and self-understanding as children of Israel in order to theorize theological reasons for the positive reception of John’s Gospel. It concludes that John’s Gospel is the ideal place to start reading with monotheistic groups.
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Löffler, Jörg. "›Deutsch-muslimische‹ Lyrik?" Literaturwissenschaftliches Jahrbuch 61, no. 1 (October 1, 2020): 297–307. http://dx.doi.org/10.3790/ljb.61.1.297.
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Zehra Çırak (born 1960) and Zafer Şenocak (born 1961) are authors of German-Turkish origin, who are especially renowned for their poems. Apart from intercultural issues, questions of religion and disbelief can be found in their large output of poems, fiction and essays. Şenocak’s long poem Geschrieben auf Stein und Knochen (1994) is about faith and scepticism in the three monotheistic religions as well as in Marxism as a secular system of beliefs. Something similar is true of Çırak’s poem Konfessionen (1991), which is about religious ritual and sectarianism as having restrictive effects on individual liberty. With a keen eye on both Eastern and Western spiritual traditions, these two poets explore the dialogue between Islam, Judaism and Christianity – from a secular perspective, but with a great interest in the prevailing power of religious sentiment in contemporary culture.
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CHIANGI, Michael Aondona. "NIGERIA: RELIGIOUS CONFLICT AND THE BOKO HARAM." Conflict Studies Quarterly, no. 37 (October 5, 2021): 3–20. http://dx.doi.org/10.24193/csq.37.1.
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"Religious conflicts have increased interfaith suspicion between Christians and Muslims in Nigeria with each group being determined to outshine the other in the propagation of its religious beliefs. In fact, even Islamic sect Boko Haram was formed on the belief in the superiority of Islam as a monotheistic religion and with a divine mandate to purge Islam of Western influences. This paper examines the complex issues surrounding the advent of the Boko Haram sect in Nigeria. It argues that religious conflict in Nigeria results from the propagation of radicalized exegeses and the use of religious sentiments for gain political advantage. Government’s failure to act decisively also accounts for religious conflict in Nigeria and the Boko Haram in particular. Keywords: Boko Haram, conflict, religion, ideology, violence, Islam."
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Of the Journal, Editorial board. "Summary." Ukrainian Religious Studies, no. 4 (December 10, 1996): 91. http://dx.doi.org/10.32420/1996.4.88.
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In the Bulettin there are published the papers by B.Lobovyk "Religion as a Phenomenon and Category of the Religious Studies", M.Babyi "Tolerance - Theoretical and Practical Foundations", M.Palinchak "The Legal Basis to Regulate the Interconfessional Conflicts on the Cult Buildings", L.Kalinina "The Virgin Mary Cult in the Catholosism", I.Mozgovyi "The Monotheistic Tendency in the Late Antique Paganism", O.Sagan "The Universal Orthodoxy in the Statistic's Perspective", O.Buchma "The Religious Surrounding of a Person", Ruthihauser "On the Fate and Forgiveness of Sins", M.Zakovych "The Problems of Religious Studies Education".
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Tsuchiya, Hiroshi. "K. Kohara: Politics of Religion: The Encounter of the Japanese Society and the Monotheistic World." Theological Studies in Japan 50 (2011): 192–97. http://dx.doi.org/10.5873/nihonnoshingaku.50.192.
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Evlampiev, Igor I. "The Birth of Christianity from the Spirit of the Roman Empire. A Paradoxical View of the Religious Development of Europe in the Works of F.F. Zelinski." RUDN Journal of Philosophy 26, no. 1 (March 29, 2022): 75–93. http://dx.doi.org/10.22363/2313-2302-2022-26-1-75-93.
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The article analyzes the original concept of the development of ancient religions and the emergence of Christianity set out in the six-volume work of F.F. Zelinski History of Ancient Religions. Zelnski refutes the well-established idea of the origin of Christianity from Judaism and proves that it was based on the Hellenistic-Roman religion of the early Roman Empire. In this religion, a idea of monotheistic and pantheistic God was formed, which is the basis of all world processes and human actions, at the same time the idea arose of the possibility of a "particle" of God entering a separate human personality (the personality of the emperor). According to Zelinski, it was these ideas that became the basis of Christianity, which radically rethought them, but nevertheless left them close to the beliefs of the majority of the citizens of the Roman Empire; that is why early Christianity quickly spread throughout the empire. The article suggests that Zelinski's flight from Bolshevik Russia in the 1920s and his life in the Polish Catholic environment led to the fact that he refused to develop his ideas to their natural outcome, which could conflict with Catholic teaching. The article reconstructs the result that Zelnski should have come to with the consistent implementation of his ideas: he would have to admit that the teachings of Jesus Christ and early Christianity which arose from the Roman religion and not from Judaism coincides with that religious tradition which the Catholic Church has persecuted in a story called the Gnostic heresy.
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Cole, Juan. "Paradosis and monotheism: a late antique approach to the meaning of islām in the Quran." Bulletin of the School of Oriental and African Studies 82, no. 3 (October 2019): 405–25. http://dx.doi.org/10.1017/s0041977x19000685.
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AbstractBoth the Muslim exegetical tradition and most Western scholarship have posited that the term islām in the Quran means “submission”, i.e. to God, and that it refers to the religion brought by the prophet Muhammad. This paper argues that neither of these assertions is correct. Rather, the abstract noun islām as used in the Quran means “tradition”. It is underlain by the Aramaic mashlmānūtā, which in turn was the term generally used to translate the Greek paradosis. That the Greek usage had a direct impact on Arabic is also considered. The wide range of meanings given paradosis by Greek and Syriac authors is surveyed. A close reading of Quran verses in which the word islām appears shows that it refers to the prophetic tradition of monotheism rather than the surrender of an individual to God. It is synonymous with the Logos of Abraham, in which all the monotheistic religions participate.
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Djuric, Drago. "Religious tolerance in the Edict of Milan and in the Constitution of Medina." Filozofija i drustvo 24, no. 1 (2013): 277–92. http://dx.doi.org/10.2298/fid1301277d.
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In this paper, we will try to offer a blueprint for a more general discussion of the relation of how the question of religious tolerance appears in two documents that the Christian and Islamic traditions recognize and celebrate: namely, the Edict of Milan and the Constitution of Medina. These documents were revolutionary for their time. However, these documents alone, as well as religious teachings, on which they are based, cannot be the measure of relations in our time. They are presented in the conceptual framework and value system that prevailed at the time when these teachings and documents were created. Many relations the documents refer to no longer exist. For example, while the Edict of Milan affirms the general right to religion, and the Constitution of Medina affirms the mutual tolerance for Abrahamic, monotheistic religions - people who now declare themselves as atheists or agnostics are not even mentioned.
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Zeng, Sheng, Zijian Peng, and Lin Wu. "Is There a Role of Religion? The Moderation Role of Religious Identity and Religious Practice between Traditional Media Usage and Moral Evaluation." Religions 12, no. 2 (February 21, 2021): 137. http://dx.doi.org/10.3390/rel12020137.
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Although the relationship between traditional media usage and moral evaluation has been studied in China, it is not clear what role religion plays in this relationship. The 2013 Chinese General Social Survey was used to examine the moderation role of religious identity and religious practice in this correlation. The STATA 15.1 and PROCESS macro for SPSS (Model 2) was employed. This research confirms that religion has a moderating role in the correlation between traditional media usage and moral evaluation. Specifically, religious identity, no matter whether it is polytheistic or monotheistic, will strengthen the correlation between traditional media usage and moral evaluation. However, religious practice will weaken the correlation between traditional media usage and moral evaluation, except the religious practice of monotheism in China. Furthermore, our findings prove that religion is an important situational factor in the correlation between traditional media usage and moral evaluation. We should take religious identity and religious practice as independent factors to conduct a richer study in the future. Most importantly, our findings further confirm that the rationalization of society does not necessarily lead to the secularization of religion.
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Cohn, Haim H. "The Law of Religious Dissidents: A Comparative Historical Survey." Israel Law Review 34, no. 1 (2000): 39–100. http://dx.doi.org/10.1017/s0021223700011882.
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The three great monotheistic religions, Judaism, Christianity and Islam — the subject matter of this survey — have several distinctive marks in common: they postulate the belief in and worship of God; they each have holy scriptures and other canonical texts and vest authoritative interpretations or applications thereof with binding force; each designates a class of officials or functionaries to preserve and propagate the faith; each seeks to imbue its religious, ethical and legal norms into the daily lives of individuals and communities; and none suffers dissidents from within. In addition there are, at least in Christianity and Islam, certain fundamental dogmata (for example, the Holy Trinity in Christianity, the divine prophecy of Muhammad in Islam) which everybody is duty-bound to believe. In each religion, ancient or medieval scholars of authority have compiled lists of articles of faith, the dissent from which by any individual coreligionist is proscribed. It will be shown that these lists are not necessarily exhaustive: the possibilities of dissidence are virtually unlimited.
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Juwaini, Juwaini. "KONSEP TUHAN DALAM AGAMA KRISTEN (KAJIAN BUKU SEJARAH TUHAN KAREN ARMSTRONG)." Abrahamic Religions: Jurnal Studi Agama-Agama 1, no. 1 (April 27, 2021): 84. http://dx.doi.org/10.22373/arj.v1i1.9487.
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Talking about God has always been a topic of conversation among theologians. Karen Armstrong as a theologian tries to explain the existence of God. Her book entitled The History of God, Karen Armstrong describes in detail the existence of God in the history of human life. The book tells about Karen Armstrong's hesitation in finding the essence of the Trinity in the concept of Christian divinity. Karen Armstrong went through several phases in her skepticism to reach the essence of God in her faith. This paper will discuss Karen Armstrong's view of the Concept of God in Christian Religion using descriptive analysis of the book History of God. The results of the study show that in Christianity the concept of divinity exists in the Trinity, namely God the Father, God the Son and the Holy Spirit. Where Jesus Christ is considered as God because it is believed that Jesus is the Word who became human. The strengths and weaknesses of the Trinity in Christianity that are not understood by everyone. The history book about God examines the history of human perceptions and experiences of God from the time of Prophet Abraham to the present. Karen Armstrong explains in detail the three monotheistic religions, namely Judaism, Christianity and Islam. The book also features Buddhist, Hindu and Confucian traditions. For Karen Armstrong Religion is not about believing in something. Religion is a matter of morals, behaving in ways that change oneself, bringing oneself closer to the holy and sacred.
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Kister, Menahem. "Some Early Jewish and Christian Exegetical Problems and the Dynamics of Monotheism." Journal for the Study of Judaism 37, no. 4 (2006): 548–93. http://dx.doi.org/10.1163/157006306778946731.
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AbstractThe thesis of this article is that a Jewish theological formula or an interpretation of biblical passages which, in one period, successfully served one side of a polemic, became, in a later period and in another context, a springboard for an adversary's attack, or an insidious internal theological problem. The author attempts to illuminate the inner dynamics of Judaism as a monotheistic religion, and to observe the potential of inherent theological tensions in Judaism of the Second Temple period and rabbinic Judaism for the emergence of Christian and Gnostic theological concepts and interpretations which were in conflict with the Jewish ones.
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Hutter, Manfred. "Probleme iranischer Literatur und Religion unter den Achämeniden." Zeitschrift für die alttestamentliche Wissenschaft 127, no. 4 (December 12, 2015): 547–64. http://dx.doi.org/10.1515/zaw-2015-0034.
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Zusammenfassung: Die lange mündliche Überlieferung des Avesta als nicht fest umrissenes Corpus zeigt, dass der Gott (Ahura) Mazdā kein monotheistisches System repräsentiert, sondern er neben anderen Göttern verehrt wurde. Die Hervorhebung Ahuramazdās in den achämenidischen Königsinschriften seit Dareios ist politisch motiviert, weil dadurch eine programmatische Distanzierung zu Elam ausgedrückt wurde, wohingegen im Alltag ein religiöser Pluralismus herrschte.Abstract: The oral transmission of the Avesta tells us that the god (Ahura) Mazdā is not part of a monotheistic belief system. His prominent position expressed by the royal inscriptions of the Achaemenids has been motivated by political reason to separate the Achaemenid dynasty in the line of Dareios from traditions stemming from Elam, while in everyday life we encounter various forms of religious traditions.Résumé: La longue transmission orale de l’Avesta comme corpus non clairement défini, montre que le dieu (Ahura) Mazdā ne se concevait pas dans un système monothéiste, mais qu’il fut adoré parmi d’autres dieux. La mise en avant d’Ahuramazdā dans les inscriptions royales achéménides depuis Darius est motivée politiquement. Par là on exprime une distanciation programmatique par rapport à Elam, alors que dans le quotidien un pluralisme religieux domine.
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Babii, Mykhailo. "Religious Tolerance, Freedom of Conscience, Freedom of Religion and Belief in the period of Establishment of Christianity." Religious Freedom, no. 24 (March 31, 2020): 10–19. http://dx.doi.org/10.32420/rs.2020.24.1783.
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The author examines the process of establishment of Christian understanding of freedom of conscience and freedom of religion and tolerance. In doing so, he draws on the achievements of the Greek and Greek-Roman traditions of interpreting freedom of conscience. The time of late antiquity accounts for the time of organizational establishment and strengthening of the new religion - Christianity. Describing this period, the author notes the presence of a variety of cults and sects in which foreign gods (in particular, Egyptian and Iranian) were worshiped. In this situation, individuals were free to choose their faith and satisfy their personal need for spiritual connection with God or gods. Against the background of the fall of the authority of ancient religions, the emergence and strengthening of the Emperor cult Christians seek recognition by the authorities, the equation of rights. After all, Christianity becomes a state religion. At this time, a new religious paradigm was emerging that could be a factor in the multi-ethnic, multi-tribal, or multilingual unity of the Roman Empire. The tendency of growing interest in monotheistic, in particular Jewish, religion became noticeable: the idea of one and all-pervading God was opposed to ancient polytheism.
The article reveals the peculiarities of the Christian understanding of freedom, which underlies the inner personal spiritual freedom bestowed by God. Christianity the first formulated the idea of freedom of religious conscience as freedom to choose religion. In addition to the individual dimension of freedom of conscience, Christianity has actualized the community's right to freedom of religion, freedom of outside religion, and worship. At the same time, it theoretically substantiated these rights and practically required its observance by the authorities.
The legitimacy of the affirmation of the principle of freedom of religious conscience is the Milan edict of 313, which opened the union of the Christian church and the state, as well as the constitutionalization of the Christian church as a state church. This provoked persecution on religious grounds and the struggle of different movements, both within Christianity and beyond, for the right to freedom of religion, the free expression of their religious beliefs.
Christianity significantly influenced the evolution of ideas about freedom of conscience, becoming the semantic nucleus of its modern understanding. However, early Christianity proved to be a force that, in the struggle for its claim, was repeatedly harassed, but also resorted to persecution of dissenters, showing intolerance to other worldviews and religions.
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Rashid, Salim. "Religion, Economics and Social Thought." American Journal of Islam and Society 8, no. 1 (March 1, 1991): 172–74. http://dx.doi.org/10.35632/ajis.v8i1.2654.
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This is a wide-ranging and fascinating collection of papers dealing withthe impact of religion on what may be called the social economy. It is anecumenical volume in that it begins with the Catholic Church then considersseveraJ forms of Protestantism, then goes on to discus Judaism, and finallyconsiders Islam. It should be clear that the volume is predominantly "Christian,"but the effort to include the other monotheistic religions is very welcome.One difficulty in reviewing this volume is that many of the papers areinformative but not representative of the religious traditions they represent.Thus A. M. C. Waterman's piece describes a particular phase of Anglicansocial thought, and the same is true of the one by Paul Heyne. Perhaps anoverview is po ible only for those movements which are no longer active,a in Ronald Preston's fine contribution on Christian Socialism in Britain.I must confess some surprise on finding the vigor with which any perceiveddefect of the market was defended.For Muslims, some of the most interesting points about this volume areto be found in the instances of active politicians who took strong religiousstands. Abraham Kuyper's vision of neo-Calvinism is the outstanding examplein the paper by Bob Goudzwaard, but Waterman's presentation of PrimeMinister Margaret Thatcher's views are equally revealing. Of less practicalimport, but nonetheles equally intriguing, is the account by John Yoder ofthe "First Reformation" in Czechoslovakia as well as the reasons for the neglectof this movement-lack of political support, linguistic distance from We ternEurope, and an ab ence of shared doctrinal formulations.The description of Judaism and the Market Mechanism by Meir Tamariprovides many parallels with Islamic market supervi ion, and there is even ...
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Rassool, Goolam Hussein. "Re-Examining the Anatomy of Islamic Psychotherapy and Counselling: Envisioned and Enacted Practices." Islamic Guidance and Counseling Journal 4, no. 2 (October 19, 2021): 133–43. http://dx.doi.org/10.25217/igcj.v4i2.1840.
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Islam is a major world religion and is considered one of the Abrahamic, monotheistic faiths, focusing on monotheistic beliefs. The population of Muslims is estimated to be over one billion people and it is a heterogeneous rather than homogeneous community. Muslim communities are made of different races, ethnic groups’ nationalities, and cultures across the globe and united by their common Islamic faith. There has been an exponential growth of Muslim communities in most countries of the West and Southern hemispheres. This growth has resulted in an increased prevalence of psychosocial and mental health problems leading to a demand for psychotherapeutic and mental health services. The increased mental health problems among the Muslim communities have brought new challenges to therapists to provide a non-Eurocentric therapy approach based on the worldview of their Muslim clients. It is argued that mainstream psychology has lost its ‘soul’ and is largely devoid of the psycho-spiritual concerns of its clients. The therapeutic interventions of mainstream therapies, based upon a mono-cultural perspective, are failing to meet the holistic needs of Muslims. Based on the increasing recognition of the need to provide holistic therapy, a new paradigm shift is needed in the development of Islamic psychotherapy and counselling.
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Bokwa, Ignacy. "Trinitology towards Challenges of Pluralistic Theology of Religion Systematical, Moral and Theological Reflection." Teologia i Moralność 9, no. 2(16) (January 1, 2014): 167–81. http://dx.doi.org/10.14746/tim.2014.16.2.12.
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Nowadays pluralistic theology of religion is rightly regarded as one of the greatest threats to Christianity. It specifically concerns Christology. A threat to the Christian belief in the Trinity, which is created by pluralistic theology of religion, is seen more rarely. Many scholars consider pluralistic theology of religion as a further step of the modern fight against Christianity and the Church. The increasing spread of religions of the Far East plays a significant role. Pluralistic theology of religion refers to the basic ideas of Buddhism, trying to create a universal religion of the world. Pluralist theology of religion treats every religion of the world with affection- with the exception of Christianity. It is Christianity that is supposed to be tolerant and to adapt to other religions by means of losing its own identity. Pluralistic theology of religion relativizes the Person of Jesus Christ, undermining the uniqueness of the incarnation of God. Jesus of Nazareth was only a prominent man standing near Reality itself (God). Since Jesus Christ was not an ontological Son of God, the doctrine of the Trinity is being undermined. Representatives of pluralistic theology of religion reject the idea of a personal God, at the same time hitting in all monotheistic religions. From their point of view, God is for the human mind unattainable reality which no revelation is able to bring. Various religions are only stages of searching for the final Reality itself. Father, Son and Spirit are nothing more than a projection of human yearnings and religious pursuits. Faced with such claims, Christian theology cannot remain silent. One should be reminded of development of faith in the Triune God in the life of the Church. This is a theoretical- scientific dimension of the problem. It also has its practical and existential meaning. Although Immanuel Kant claimed that the doctrine of the Trinity has no practical importance, contemporary theological reflection presents a new aspect of this problem. Communio- theology comprehends the mystery of the Trinity as an event of constant communication in which Father gives Himself to the Son and so they create the Holy Spirit. The mystery of diversity reconciled in the unity stands at the beginning of every reality. The mystery of the Holy Trinity has its significance not only inside (life of the Church) but also outside (life of the secular, political and economic community). Nowadays the latter has a special meaning in particular. It is a theological and moral surface of the reflection, showing that one should not be afraid of multiplicity and diversity but treat them as an opportunity. In the era of new conflicts and divisions that are increasing and the renewal of the old traumas, it turns out that appeals of the representatives of pluralist theology of religion are fake and are supposed to challenge the principles of Christianity, whereas Christian theology offers modern societies interesting proposals acceptable not only for those who believe.
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Bakker, Hans. "Ayodhya: a Hindu Jerusalem." Numen 38, no. 1 (1991): 80–109. http://dx.doi.org/10.1163/156852791x00051.
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AbstractThis article discusses the concept of 'holy war' and the religious ideas it implies. According to some these ideas are characteristic of monotheistic traditions. The author investigates recent developments in Hinduism and comes to the conclusion that some of these characteristics are coming to the fore in modern forms of the Hindu religion that have strong bonds with fundamentalist movements. The question of the mosque occupying the holy spot in Ayodhyā, which is considered as the birth-spot of Visnu's incarnation as Rama, plays a central role in these developments. 'Liberation' of this site has many features in common with the motif of liberating Jerusalem in the age of the crusades. The author concludes by remarking that, though Hinduism has proved in the past to be a religion not prone to holy wars, recent developments in Indian society have made the prospect of a holy war between Hindus and Muslims seem only too real and close.
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Abodunrin, Femi. "AFRICAN LITERATURE AND INDIGENOUS RELIGION: A STUDY OF WOLE SOYINKA’S DEATH AND THE KING’S HORSEMAN AND D.O. FAGUNWA’S ADIITU OLODUMARE." Imbizo 7, no. 2 (May 26, 2017): 4–20. http://dx.doi.org/10.25159/2078-9785/1854.
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Religious bigotry pervades our world today. As the 21st century oscillates between what Ramin Jahanbegloo (2015) has described as the politicisation of religion and its accompanying ideologisation, this study examines the vast array of literary creativity and indigenous religion/knowledge from an ecocritical viewpoint. By indigenous, it is meant those systems of knowledge and production of knowledge that are sometimes perceived as antithetical to the Western empirical systems. Encapsulated in myths and mythical wisdom, these indigenous values have at the centre of their philosophical presuppositions a symbiotic strategy that seeks to integrate man with nature. The study examines Wole Soyinka’s Death and the King’s Horseman and D.O. Fagunwa’s Adiitu Olodumare [The Mysteries of God, Olu Obafemi (trans)], in particular, and the indigenous religious/knowledge system that they reiterate, in general, as distinct from the Western monotheistic system in ontological and metaphysical terms. Also, largely because the metaphysical presupposition of Yoruba religion is essentially performance poetry in motion, a carnivalesque perspective is employed to account for the folkloric and other elements of carnival often described as ‘the feast of time, the feast of becoming, change and renewal’.
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Keane, Webb. "Ethics as Piety." NUMEN 61, no. 2-3 (March 18, 2014): 221–36. http://dx.doi.org/10.1163/15685276-12341317.
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AbstractThis article is meant as a contribution to a larger project about the relations between religion and ethics. It sketches out some approaches to the following questions: assuming that what we call “religion” and “ethics” are in principle distinct from each other, what is the conceptual relationship between them? What are the historical pathways along which the two often seem to converge? What are the social implications of that convergence where it occurs? And when they converge, what remainder escapes the conflation of these two? As a way of opening up these questions, this article compares two recent studies from the anthropology of religion, Joel Robbins’ ethnography of new evangelical Christians in Melanesia, and Charles Hirschkind’s study of a Muslim piety movement in Cairo. The comparison centers on how monotheistic religious traditions tend to objectify ethics in ways that render them cognitively explicit and thus expose them to pressures toward rationalization, generalization, and abstraction. But these traditions also expect ethics to guide everyday life, in all its concrete particularity, with potentially paradoxical consequences. These paradoxes seem to be one source of the restless urgency of those revival movements that identify ethics with piety.
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Fedyaev, A., R. Valeev, and R. Fedyaeva. "Unknown pages of the state of sheba history in the context of modern and biblical archaeology." Heritage and Modern Times 4, no. 2 (July 12, 2021): 149–59. http://dx.doi.org/10.52883/2619-0214-2021-4-2-149-159.
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In the Sheba state, 2 thousand years before the emergence of Islam, there was a monotheistic doctrine unknown to science, whose supporters were called the first Arabian prophets (hanifas) and actually equated with Muslims. This conclusion was obtained using the modern methodology of cognition — fractal approach, hermeneutics methods, logic-semantic analysis, abdication, etc. The results of the study showed, that at the end of the 15th century ВС the Egyptian religion of the Sun ('Monism) was perceived in the Sheba state, where King Yataamar ruled, and became the spiritual basis of this 157 civilization. After the conflict with the state of Israel (loth century ВС), the Queen of Sheba was forced to recognize the power of King Solomon and his religion. During the revival of this state in the VIII century ВС, Atonism was again declared the official religion until the V century ВС. This religious doctrine, which arose during the reign of Pharaoh Akhenaten (1436—1402 ВС), did not disappear shortly after his death (according to modern Egyptologists), and today is represented in the beliefs of the Mandei community (southern Iraq) and their scripture by Jinze.