Journal articles: 'Religion and tradition'

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Dilas-Rocherieux, Yolène. "Tradition, religion, émancipation." Le Débat 136, no. 4 (2005): 108. http://dx.doi.org/10.3917/deba.136.0108.

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Kröhnert-Othman, Susanne. "Tradition oder Religion?" Sozial Extra 31, no. 1-2 (January 2007): 47–49. http://dx.doi.org/10.1007/s12054-007-0018-0.

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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.

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Lambek, Michael. "Recognizing Religion: Disciplinary Traditions, Epistemology, and History." NUMEN 61, no. 2-3 (March 18, 2014): 145–65. http://dx.doi.org/10.1163/15685276-12341313.

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AbstractQuestions of methodology hang on epistemology. I consider the conceptualization of the subject of the study of religion, arguing that the disciplines that carry out the study and also the objects or subjects of their study can be understood as traditions. I briefly review the conceptualization of religion within the anthropological tradition, noting a tension between understanding religion as socially immanent or as a set of explicit beliefs and practices constitutive of the transcendent. Religion is probably conceptualized rather differently within religious studies, especially insofar as each tradition has formulated itself in relation to secularism in its own way and in relation to, or confrontation with, other distinct traditions, whether of science or theology. Drawing on a meteorological metaphor, I suggest that both disciplines and religions qua traditions can be understood to change along historical “fronts;” these form both the conditions of our knowledge and its appropriate subject matter.

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Properzio, Paul, and Bernard C. Dietrich. "Tradition in Greek Religion." Classical World 82, no. 1 (1988): 57. http://dx.doi.org/10.2307/4350279.

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Dietrich, Bernard C., and Gedaliahu G. Stroumsa. "Tradition in Greek Religion." Numen 34, no. 2 (December 1987): 283. http://dx.doi.org/10.2307/3270090.

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Picard, Michel. "Religion, tradition et culture." L'Homme, no. 163 (June 21, 2002): 107–36. http://dx.doi.org/10.4000/lhomme.174.

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Mendiague, Francis. "Religion, tradition et politique." Terrains & travaux 12, no. 1 (2007): 28. http://dx.doi.org/10.3917/tt.012.0028.

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Mikalson, Jon D., and B. C. Dietrich. "Tradition in Greek Religion." American Journal of Philology 109, no. 2 (1988): 280. http://dx.doi.org/10.2307/294594.

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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.

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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.

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Hussain, Waheed. "Interpreting the Tradition." American Journal of Islam and Society 18, no. 1 (January 1, 2001): 1–15. http://dx.doi.org/10.35632/ajis.v18i1.2032.

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Islamic modernism contends that muslims should revise their conventionalunderstanding of the requirements of their religion in light of freshinterpretations of authoritative texts. This paper argues that modernismhas much more radical impliciations than we might otherwise think. Thisbecomes clear once you distinguish between the arguments that social scientistsmake about the requirements of a religion from the arguments thatparticipants in a religion should accept. 1 illustrate my views by criticizingthe somewhat conservative position of one prominent klamic modernist,Fazlur Rahman.

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Glenn, H. Patrick. "Tradition in Religion and Law." Journal of Law and Religion 25, no. 2 (2009): 503–19. http://dx.doi.org/10.1017/s0748081400001235.

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To what extent can human legal thought be encompassed by the divine and share its character, or alternatively, stand free of the divine and constitute an autonomous field of normativity? Answers to these large questions may understandably differ, yet answers appear both necessary and important. If human legal thought is somehow brought within the divine, it may share its immutable character, and ossify. Islamic law, at least in its Sunni variant, may currently represent an example of this. If human legal thought stands free of divinity, it may be fundamentally lacking in authority. Examples are found in failed states, and perhaps elsewhere. The religions and laws of the world therefore provide answers, often nuanced, to the questions, and even correctives to the answers they provide. The debate turns around the notion of tradition.

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Ben-Shemesh, Yaacov. "Religion and the Democratic Tradition." Social Theory and Practice 30, no. 3 (2004): 429–43. http://dx.doi.org/10.5840/soctheorpract200430321.

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Tovbin, K. "Postmodern and Tradition." Ukrainian Religious Studies, no. 67 (May 28, 2013): 27–32. http://dx.doi.org/10.32420/2013.67.306.

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The notion of traditional religiosity often circulates in journalism as a conditional counterbalance to religious innovation - "a great charismatic awakening", neo-pagan cults, quasi-Eastern occultism, etc. However, the positive content of this concept is still vacant. When considering "traditional religiosity," we see, first of all, conceptual centaurism, for "religion" originally represented itself as a kind of counterweight to the "Tradition" [Dugin AG. Philosophy of traditionalism. - M., 2002. - P. 102], a way of its restoration or substitution. Secondly, in the internal analysis of the notion of traditional religion, we see a rather modern, post-Protestant content of understanding of religion as a worldview (which often leads to the centaurism mentioned above), and this post-Protestant view of religiosity is regularly modified following the "demythologization" programs of modern Protestantism

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Jubba, Hasse, Ahmad Sultra Rustan, and Juhansar Juhansar. "Kompromi Islam dan Adat pada Praktik Keagamaan Muslim Bugis di Sulawesi Selatan." JSW: Jurnal Sosiologi Walisongo 2, no. 2 (November 15, 2018): 137. http://dx.doi.org/10.21580/jsw.2018.2.2.2865.

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<p>This article explores the form of compromise between Islam and local tradition (adat) in the religious practices of Muslims in Bugis community in South Sulawesi. Islam is an integral part of Bugis lives and is positioned as the main reference so that it encourages Bugis community members to become more fanatic than others. However, in some cases, it is not uncommon for religious practices that have traditional nuances. In fact, the local tradition is in a position that exceeds the role of religion as reflected in the celebration of Islamic holidays. This condition allows the attraction between religion and local tradition to occur in the practice of everyday life of the Bugis community. The question is at what level do conflicts and compromises occur between local tradition and religion among the Bugis community? To answer this question, an investigation was carried out using qualitative methods that put forward and applying the techniques of participant observation and literature study. The results show that points of compromise were discovered where religion and local tradition complemented each other. The tendency to compromise Islam and local tradition is motivated by not only the low understanding of religion itself but also the desire to maintain the ancestral local traditions that have been practiced for a long time in their community. The compromise of Islam and local tradition in religious practices have resulted in the escape of their respective positions, and it makes the role of religion tends to weaken.</p>

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Bertini, Daniele. "On What a Religion Is Not." Religions 10, no. 1 (January 4, 2019): 29. http://dx.doi.org/10.3390/rel10010029.

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Ordinary uses of the terms religion, religious belief, religious matters, and similar seem to give voice to a substantive understanding of what is a religion. Contrary to such uses, empirical research on religions casts more than one doubt on the soundness of a substantive approach. My paper moves from the empirical findings which question the substantive understanding of religious affairs, and explores how not to handle the notion of religion. Particularly, I mean to reject the mainstream received views on religion. At first, I will introduce blocks of empirical evidence in support of the proposition that religious diversity characterizes both the comparison among different traditions and any religious tradition from within. In the subsequent sections I will consider two strategies for characterizing religions. First, I will deal with the phenomenally inclusive view, which is an endeavor of construing religions in conformity with the evidence that religion and similar are ordinarily used in an equivocal manner. Second, I will then approach both strong substantive accounts of religion and the most flexible one I know (i.e., Schellenberg’s ultimism). I provide reasons which should incline to reject all of these.

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Qurrat ul Ain, Ayesha. "Wilfred Cantwell Smith’s Concept of Religion: An Islamic Appraisal." Journal of Islamic Thought and Civilization 11, no. 1 (May 5, 2021): 258–79. http://dx.doi.org/10.32350/jitc.111.14.

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In the vein of many Western scholars of comparative religions, Wilfred Smith also realizes the difficulty implicated in defining religion but he is unique in daring to call for discarding religion, arguing that the concept is inadequate. According to him, the inadequacy of the concept leads to the intellectual dilemma of the relation between many religious traditions and the One Ultimate Reality, the historical change and abiding truth, the world and God. The solution to such a dilemma is to revise the categories of intellectual discourse in the field of theology/religious studies and move towards a better alternative. These alternatives should aim to depict human religious life in a more adequate and universal way. Hence, Smith suggests splitting the esoteric and exoteric dimensions of religion and proposes for them the categories of faith and cumulative tradition respectively. Primarily, this research seeks to explore the significance of Smith’s critique of religion as well as the practicality and utility of the alternative categories i.e., faith and cumulative tradition in the modern global scenario from an Islamic perspective.

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Al Idrus, S. Ali Jadid. "Pene Lando Tradition." SANGKéP: Jurnal Kajian Sosial Keagamaan 3, no. 1 (May 19, 2020): 111–28. http://dx.doi.org/10.20414/sangkep.v3i1.2051.

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Religion contains of rules and teachings, which cannot be connoted as a scary thing and has no space for discussion. How if religion is faced with something that has strongly deep in a particular society or better known as customs or more space that is 'culture'. If religion and culture are clashed, it will have an impact on one of them will die and sink. But if these two things work in harmony, it will appear a new culture that issyncretism cultural. This is what happened in the Pene Jerowaru village, East Lombok. The result of syncretism (Islam and cultural customs / local wisdom) was born a tradition that is the Pene Lando tradition, which took place since KedatuanPene (Pene Kingdom). How is the developing process in the Pene village and formulated the Penelando tradition in daily life, which gave produced the 'beqen' tardition. In the Pene community life, Pene Lando tradition is a legacy that must be maintained. The 'Pene Lando' tradition, if saw from its historical traces, contains a philosophy, it does not clash with the Islamic Shari'ah which is in fact governs all aspects of the people lives.

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He, Baogang, Laura Allison-Reumann, and Michael Breen. "The Covenant Connection Reexamined: The Nexus between Religions and Federalism in Asia." Political Studies 66, no. 3 (November 23, 2017): 752–70. http://dx.doi.org/10.1177/0032321717731660.

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The covenant connection thesis forms an important basis from which to understand the religious source of federalism. Yet with its Judeo-Christian roots, to what extent does it apply to Asian countries that have different religious traditions? In this article, we explore whether the covenant connection thesis is relevant to Asian federalism in the context of Muslim-, Hindu-, and Buddhist-majority countries. We find that while the presence or absence of a covenantal tradition within a religion can partially explain acceptance of, or resistance to, federalism, there are other religious features that also play a role. These include the extent to which traditional religious organizations are internally centralized, the extent to which religion and state governance are intertwined or separate from each other, and the extent to which a religion that constitutes the core national identity is threatened by other religions that are or may be empowered by federal arrangements.

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Forbes, Bruce David, Raymond J. DeMallie, and Douglas R. Parks. "Sioux Indian Religion: Tradition and Innovation." Western Historical Quarterly 20, no. 3 (August 1989): 353. http://dx.doi.org/10.2307/969564.

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Hultkrantz, Ake, Raymond J. DeMallie, and Douglas R. Parks. "Sioux Indian Religion: Tradition and Innovation." Journal of American Folklore 102, no. 403 (January 1989): 120. http://dx.doi.org/10.2307/540100.

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Gill, Sam, Raymond J. DeMallie, and Douglas R. Parks. "Sioux Indian Religion: Tradition and Innovation." Ethnohistory 35, no. 4 (1988): 397. http://dx.doi.org/10.2307/482148.

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Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (March 2, 2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.

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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of religion, a theology of religion has the task neither to give a foundation for other “religions”, nor that of Christianity. Only this could be a basis for a real pluralistic conception. From this starting point follows the question on how other religions understand religion.

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Wattles, Jeffrey, and Eric J. Lott. "Vision, Tradition, Interpretation: Theology, Religion, and the Study of Religion." Philosophy East and West 40, no. 1 (January 1990): 99. http://dx.doi.org/10.2307/1399551.

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Karamouzis, Polikarpos. "The Greek Religious Education: From Religion Tradition to Religion Innovation." Journal of Education and Training 1, no. 2 (July 23, 2014): 321. http://dx.doi.org/10.5296/jet.v1i2.5862.

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Ro, Young-Chan. "The Place of Ethics in the Christian Tradition and the Confucian Tradition: A Methodological Prolegomenon." Religious Studies 22, no. 1 (March 1986): 51–62. http://dx.doi.org/10.1017/s0034412500018035.

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Comparative study of religions and philosophies, in spite of its significance and urgency, has been neither fully appreciated nor developed in the study of religion or philosophy. Comparative study, historically speaking, is still young and complex in its approach. Religious Studies as an intellectual discipline has traditionally concentrated on the investigation of a single tradition, enabling a student to become an ‘expert’ in that particular tradition. The world in which we live, however, no longer allows us to be content with the idea, the value, the way of thinking in our own tradition alone. In short, we no longer live in a ‘provincial’ age but in a ‘global’ age.

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Roberts, John. "The ‘Returns to Religion’: Messianism, Christianity and the Revolutionary Tradition. Part II: The Pauline Tradition." Historical Materialism 16, no. 3 (2008): 77–103. http://dx.doi.org/10.1163/156920608x315248.

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AbstractThe central strength of the Hegelian dialectical tradition is that reason is not divorced from its own internal limits in the name of a reason free from ideological mediation and constraint. This article holds onto this insight in the examination of the recent (and widespread) returns to religious categories in political philosophy and political theory (in particular Agamben, Badiou, Negri and Žižek). In this it follows a twofold logic. In the spirit of Hegel and Marx it seeks to recover what is ‘rational in religion’; at the same time, it examines the continuing entanglements of politics (and specifically revolutionary thinking) with religious categories. That this is an atheistic and materialist project is not in a sense strange or anomalous. On the contrary, it is precisely the ‘secularisation’ of Judeo-Christian categories in Kant, Hegel and Marx's respective theorisations of history that provides the dialectical ground for the atheistic recovery and invocation of Judeo-Christian thought (in particular messianism, renunciation, and fidelity) in recent political philosophy. Consequently, this discussion of religion, or ‘religion beyond religion’, has very little to do with the spread of obscurantism and anti-rationalism in the global upsurge of reactionary Christian and Islamic fundamentalisms, neo-pagan mysticisms, and other retreats from the real, or with the left-liberal denunciation of religion in the recent writings of Richard Dawkins and Christopher Hitchens. Rather, ‘religion’ here, in its Judeo-Christian legacy, is that which embodies the memory or prospect of a universal emancipatory politics.

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Stone, Jim. "A Theory of Religion." Religious Studies 27, no. 3 (September 1991): 337–51. http://dx.doi.org/10.1017/s003441250002103x.

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What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to streng-then the doubt that one exists. Is a religion an attempt to approach God or appropriate the sacred? Then Theravada Buddhism is not a religion, for God and the sacred are irrelevancies in this tradition. Is a religion a practice that expresses and advances the ultimate concern of a large number of people? Then the stockmarket is a religion and so is the drug trade. Such accounts are typically too narrow or too general, unless they are circular. Perhaps religion has no essence.

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Meyer-Blanck, Michael. "Tradition – Integration – Qualifikation." Evangelische Theologie 63, no. 4 (July 1, 2003): 280–87. http://dx.doi.org/10.14315/evth-2003-0406.

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Zusammenfassung Ausgehend von den drei Paradigmen religiöser Erziehung in England, Frankreich und Deutschland wird die Bildung von Identität als Staatsbürger und als individuelle (religiöse) Persönlichkeit thematisiert. Dabei werden unterschiedliche Funktionszuweisungen von Religion in der Schule diskutiert: • Für die Sicht als Tradition argumentiert man kulturhistorisch und kulturhermeneutisch, • für die Sicht als Integration argumentiert man sozialisationsbezogen und moralpädagogisch, • die Sicht als Qualifikation ist bestimmt von der Einschätzung künftiger Aufgaben in der multireligiösen, aber damit gerade auch religiösen Gesellschaft, für die in der Erziehung Orientierungswissen und Verständigungsmöglichkeiten zu erschließen sind. Dies gilt für das Zusammenleben u.a. von Christen, Humanisten und Muslimen in Europa. Europäisch ist darüber hinaus in jedem Fall die Verbindung von religiöser Überzeugung und staatsbürgerlicher Vernunft, von Aufklärung und Gewissheit, welche ihrerseits die sorgfältige Unterscheidung und Verhältnisbestimmung von Religion und Politik voraussetzt

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Tushnet, Mark. "The Constitution of Religion." Review of Politics 50, no. 4 (1988): 628–58. http://dx.doi.org/10.1017/s003467050004198x.

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As legal scholars know, the constitutional law of religion is a mass of intellectual confusion. The author argues that the confusion results from the tensions between the liberal and republican traditions of American public life. He points out that the liberal tradition — the one that predominates in our law and political theory — is incapable of developing “a concept of politics into which religion would comfortably fit,” in part because of liberalism's hostility toward religion. He concludes by “suggest[ing] some ways in which a reconstituted law of religion” — rooted in the republican tradition — might provide a better accommodation between the interests of believers and nonbelievers. This essay appeared originally in The Connecticut Law Review (Vol. xx). The editors are grateful to Professor Tushnet and The Connecticut Law Review for permission to reprint it in this special issue.

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Fehrmann, Paul. "Book Review: Jesus in History, Legend, Scripture, and Tradition: A World Encyclopedia." Reference & User Services Quarterly 55, no. 3 (March 25, 2016): 252. http://dx.doi.org/10.5860/rusq.55n3.252b.

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This encyclopedia is a revision of Jesus in History, Thought, and Culture: An Encyclopedia, edited by Leslie Houlden and published in 2003. The 2003 introduction, included and written by Houlden (then emeritus, Kings College, London), notes an intended focus on “as many aspects as possible of the phenomenon of Jesus” (xxv). The 2015 introduction, written by Minard (Simon Fraser University and the University of British Columbia) notes intent to respond to “curiosity that comes from the intersection of religion with other avenues of enquiry: science; other religions; or interests in anthropology, comparative religion, folklore, history, literature, and the social sciences.”

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Pfändtner, Willy. "A postcolonial philosophy of religion and interreligious polylogue." Approaching Religion 1, no. 1 (May 2, 2011): 33–40. http://dx.doi.org/10.30664/ar.67468.

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In this article, an agenda for the development of a philosophy of religion which is informed by the challenges and possibilities of religious plurality is suggested. It is argued that the philosophy of religion as an academic discipline is in need of a kind of reconstruction if it is to maintain its relevance and connection to actual religious phenomena as they present themselves globally. The problem originates in the fact that the modern concept of religions has a distorting effect when applied to non-western traditions. The article focuses on a way to understand religious diversity by using aspects of Heidegger’s fundamental ontology to illuminate different ways of being religious within the same tradition and also to find similar religious dispositions across traditions. It is argued that this can inform interreligious dialogue so that this dialogue—or rather, polylogue—itself can serve as a tool to develop a postcolonial existential philosophy of religion. Part of this project would be to find and apply concepts and categories by reading religious traditions and subtraditions through each other. The article ends with a few suggestions on how this can be done, in this case by drawing on traditions from India.Willy Pfändtner is Senior Lecturer, Study of Religions, Södertörn University, Sweden. Website: http://webappl.sh.se/C1256E5B0040BEB2/0/9E349559FD45F42DC1257577003D0278

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Suraya, Rahmat Sewa, A. A. Ngurah Anom Kumbara, Ida Bagus Gde Pujaastawa, Ni Made Wiasti, and La Ode Topo Jers. "Function of Haroa oral tradition practices in religious life towards Muna society." International journal of linguistics, literature and culture 6, no. 2 (March 20, 2020): 67–76. http://dx.doi.org/10.21744/ijllc.v6n2.872.

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This paper aimed to observe the practice of Haroa oral traditions as a local culture related to the religious life of the Muna society. The Muna society was one of the ethnic groups in Southeast Sulawesi whose majority religion was Muslim. In the practice of religious life, the Muna society had oral tradition practices that had been passed down for generations, especially, those related to celebrating important days in the Islamic religion. In the current era, the Haroa oral tradition is still practiced by the Muna society although some society considers the tradition to be inappropriate even from certain Islamic groups, assuming tradition is very contrary to the teachings of the Islamic religion. A view assumes the practice of tradition is an act that is considered old-fashioned, upholding-is or heresy and so on. However, the Muna society who carry out the Haroa tradition considers the Haroa tradition has a very useful function for the society, especially, social life, cultural, and religious life.

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Sandelin, Karl-Gustav. "The Jesus-Tradition and Idolatry." New Testament Studies 42, no. 3 (July 1996): 412–20. http://dx.doi.org/10.1017/s0028688500020865.

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We do not find the word εἰδωλολατρία (idolatry) in the canonical Gospels. Persons appearing in the latter and representing non-Jewish religion are never denounced by Jesus as idolaters, not even Pontius Pilate, whose religiously provocative actions against the Jews are known through Philo and Josephus. In the word ‘dogs’ which Jesus uses in the dialogue with the woman near Tyre (Mark 7.27, cf. Matt 7.6) there may be an allusion to pagan religion, but this is not certain. The low profile towards non-Jewish religion in our Gospels stands in contrast to the New Testament writings which precede them, i.e. the letters of Paul, or which come after them, e.g. Acts and the Book of Revelation. In his confrontation with non-Jews and in his prophecies about the share of the peoples in the Kingdom of God Jesus seems to be indifferent towards non-Jewish religion, in contradistinction to many New Testament writers and also many Jewish contemporaries, such as the Qumran Essenes (1QS 2.11–12, 17; cf. Deut 29.17–20; CD 11.14, 12.6–11; lQpHab 12.12–14) and Philo. If the Gospels were written by persons with an interest in transmitting the Christian message to the non-Jewish world, it seems odd that explicit anti-pagan utterances in the mouth of Jesus are almost lacking.

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White, Cindel J. M., Michael Muthukrishna, and Ara Norenzayan. "Cultural similarity among coreligionists within and between countries." Proceedings of the National Academy of Sciences 118, no. 37 (September 7, 2021): e2109650118. http://dx.doi.org/10.1073/pnas.2109650118.

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Cultural evolutionary theories suggest that world religions have consolidated beliefs, values, and practices within a superethnic cultural identity. It follows that affiliation with religious traditions would be reliably associated with global variation in cultural traits. To test this hypothesis, we measured cultural distance between religious groups within and between countries, using the Cultural Fixation Index (CFST) applied to the World Values Survey (88 countries, n = 243,118). Individuals who shared a religious tradition and level of commitment to religion were more culturally similar, both within and across countries, than those with different affiliations and levels of religiosity, even after excluding overtly religious values. Moreover, distances between denominations within a world religion echoed shared historical descent. Nonreligious individuals across countries also shared cultural values, offering evidence for the cultural evolution of secularization. While nation-states were a stronger predictor of cultural traits than religious traditions, the cultural similarity of coreligionists remained robust, controlling for demographic characteristics, geographic and linguistic distances between groups, and government restriction on religion. Together, results reveal the pervasive cultural signature of religion and support the role of world religions in sustaining superordinate identities that transcend geographical boundaries.

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Singler, Beth. "“SEE MOM IT IS REAL”." Journal of Religion in Europe 7, no. 2 (June 14, 2014): 150–68. http://dx.doi.org/10.1163/18748929-00702005.

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Lewis (2003) identifies three strategies of legitimation used by New Religions: rationality-tradition-charisma. Using the case of Jediism and the uk Censuses of 2001 and 2011, this article refutes the argument that the invented-ness, or self-conscious creation, of some New Religious Movements prevents their strategic reference to tradition for legitimation. Instead, this article explores a more contemporary understanding of tradition that takes into account how it can work online. Virtual ethnographic methods are used to examine the e-mail campaigns prior to the Censuses, as well as subsequent discussions about Jediism on Twitter and forum boards. This research shows how social media provides new sources of “tradition” that individuals and groups can reference to “prove” that Jediism is a really real religion. More formal, external, mechanisms of legitimation such as the uk and usa tax laws, charitable status and the uk Racial and Religious Hatred Act are explored as providers of “tradition” and authority – even when it is shown that they are negatively commenting on Jediism’s status as a legitimate religion. The “snowball” -like accumulation of legitimacy through interactions between informal and formal mechanisms shows that tradition is still referred to, even by “Invented Religions”.

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Nagarajan, Chitra. "Culture/ Religion/ Tradition vs Modern/ Secular/ Foreign." Feminist Dissent, no. 3 (November 27, 2018): 114–46. http://dx.doi.org/10.31273/fd.n3.2018.291.

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This article examines the binary of culture/ religion/ tradition and modern/ secular/ foreign and its impact on women’s human rights struggles in particular in northern Nigeria. This binary is commonly perpetuated by state and non-state actors, including politicians, community leaders and religious leaders, who weaponise culture, religion and tradition to resist the struggle for gender equality. It highlights how progress around some concerns, such as rape of young girls, has occurred concurrently with attacks on other rights, particularly sexual and reproductive rights including abortion and sex outside marriage, and of those with non-normative sexual orientations, gender identities and gender expressions. This hardening of attitudes and narrowing of what is seen as permissible not only obscures the diversity of how people lived and thought in the past but is also far from the reality of how people live their lives presently. It further reflects the increased influence of religious fundamentalism and conservatism in northern Nigeria.[1] [1] I used the term religious fundamentalism as distinct from religious conservatism and to signify the project whereby those engaged in it ‘construct ‘tradition’ in a way that is highly selective, at the same time as dogmatically insisting that their reconstructions of text are ‘sacred’ and so unable to be questioned’ (Cowden and Sahgal, 2017, 15), deny ‘the possibility of interpretation and reinterpretation even while its adherents engage in both’ (Bennoune, 2013, 16) and centre the importance of control of women’s bodies and sexuality and rigid gender roles. Religious fundamentalists ‘believe in the imposition of God’s law, something called the Sharia – their version of it rather than others’ – on Muslims everywhere and in the creation of what they deem to be Islamic states or disciplined diasporic communities ruled by these laws,’ denounce secularists, seek to bring politicised religion into all spheres, want to police, judge and change the behaviour, appearance and comportment of others and aim to sharply limit women’s rights, sometimes in the name of protection, respect and difference (Bennoune, 2013, 16). In contrast, while religious conservatism remains problematic, it does not make claims to possessing the only true interpretation and can be ‘protective of certain traditional spaces for women as well as being capable of reform and change’ (Cowden and Sahgal, 2017, 18).

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Thomas, L. Eugene. "Religion and Ageing in the Indian Tradition." Ageing and Society 12, no. 1 (March 1992): 105–13. http://dx.doi.org/10.1017/s0144686x00004682.

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Peacock, James L. "The Creativity of Tradition in Indonesian Religion." History of Religions 25, no. 4 (May 1986): 341–51. http://dx.doi.org/10.1086/463053.

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Eshraghian, Ahad. "Religion, Tradition, Culture, and Solid Organ Transplantation." Critical Care Medicine 41, no. 7 (July 2013): e134. http://dx.doi.org/10.1097/ccm.0b013e31828a2613.

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Stevens-Arroyo, Anthony M., Hemchand Gossai, and Nathaniel Samuel Murrell. "Religion, Culture and Tradition in the Caribbean." Sociology of Religion 63, no. 3 (2002): 396. http://dx.doi.org/10.2307/3712481.

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Britt, Brian. "Religion and Literature: Outsider, Tradition, and Transcendence." Religion Compass 8, no. 1 (January 2014): 11–24. http://dx.doi.org/10.1111/rec3.12091.

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Wallace, William A. "Science and Religion in the Thomistic Tradition." Thomist: A Speculative Quarterly Review 65, no. 3 (2001): 441–63. http://dx.doi.org/10.1353/tho.2001.0004.

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Kratz, Reinhard G. "Moses: Creating a Founding Figure." Archiv für Religionsgeschichte 20, no. 1 (March 28, 2018): 61–75. http://dx.doi.org/10.1515/arege-2018-0005.

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Abstract:Creating religions by historiography covers also creating narratives on founding figures of religion. One striking example is the figure of Moses in the Hebrew Bible and Jewish and Christian traditions. The creation of the narrative of Moses as the founding figure of Judaism took place on two different levels: in the biblical (and parabiblical) tradition and in the scholarly discussion. This paper is describing and analyzing both narratives and, finally, is presenting an historical explanation how the narrative on Moses as founding figure in the biblical tradition, followed by the scholarly discussion, most probably came into being.

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Enskat, Rainer. "Aufklärung – Wissenschaft – Religion. Zur Struktur unseres neuzeitlichen Spannungsfelds." Methodus 9, no. 2 (2020): 109–44. http://dx.doi.org/10.5771/0718-2775-2020-2-109.

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Our modern world is - at least, since the 17th and the 18th century - deeply structured, if not scattered by several not-reconciled, though classical traditions: By the Platonic-Socratic conception of enlightenment, by the lutheran reformation and the catholic counterreformation, by the Encyclopédie-tradition of science-specific enlightenment, by Rousseau‘s auto-critique of enlightenment and by Kant’s philosophical deepening of the human rights-tradion as essential part of the republican tradition.

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Le Roux, Magdel. "Lemba Religion. Ancient Judaism or Evolving Lemba Tradition?1." Religion and Theology 11, no. 3-4 (2004): 313–30. http://dx.doi.org/10.1163/157430104x00159.

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Abstractharious traditions exist as to when the Lemba came to Africa. A possible early departure from Israel (according to the Lemba) can imply that their religion could contain remnants of a very ancient type of religion, zuhich makes this group special and particularly valuable to the historian of religion or comparative religion. Uarious faiths had diverse influences on the religious convictions and life of the Lemba. In this investigation the Juxtaposition of the social and religious practices and rituals of early Israel with those of the Lemba delivered noteworthy findings. Qualitative research in numerous Lemba communities in southern Africa underlies this article. The tlaeoretical framezuork is that of Smart, a scholar in the field of comparative religion.

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Imamah, Fardan Mahmudatul. "Seeking for Berkah: the Celebration of Kiai Slamet." Kawalu: Journal of Local Culture 4, no. 1 (June 30, 2017): 85. http://dx.doi.org/10.32678/kawalu.v4i1.778.

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Abstract One of many annual traditional Javanese ceremony for celebrating the new year is Kirab Kiai Slamet. This ceremony was held in Surakarta, Central Java by one of greatest Javanese Kingdom, Keraton Surakarta Hadiningrat. A thousand visitors who have come from all over of java just to see this ceremony bring various motives. This paper will elaborate how the perspective of Javanese people interprets their attendance on Kirab Kiai Slamet? One of their motives is berkah, then how they perceive this concept of ‘ngalap berkah’? While berkah is one of the most prevalent religious practices in Indonesia, there are various meaning on it from a diverse group. In an effort to reveal the various interpretation of the concept of ‘berkah’, this paper offers an alternative perspective of the study of religion. Because the study of religion is more dominated by world religion paradigm that rigidly defines ‘religion’ as the structured form of religious tradition, an alternative perspective will be needed. After elaborating the experiment of Kirab Kiai Slamet and framed by some theories of religions, this paper will show how ‘indigenous religion paradigm’ have a positive contribution to the enriching of theories of religions in contemporary issues. Keywords: berkah (blessing), Kiai Slamet, world religion paradigm, indigenous worldview.

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Feinberg, Daniel, and Alice Crosetto. "Cookbooks: Preserving Jewish Tradition." Judaica Librarianship 16, no. 1 (December 31, 2011): 149–72. http://dx.doi.org/10.14263/2330-2976.1010.

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Culinary traditions have played an integral role in the Jewish religion from its very beginning. Families have continually passed down these traditions from one generation to the next as a means to preserve Jewish culture as well as to maintain their Jewish identity. The authors propose that one of the methods of preserving and transmitting these culinary traditions, traditions clearly rooted in oral tradition, has been through the cookbook. While the written cookbook continues to be popular and marketable, traditional cookbook contents are becoming increasingly available online. In saving recipes for future generations, cookbooks preserve religious, cultural, and traditional elements of Jewish life. As important as it is for Jewish libraries to consider the value of cookbooks in preserving Judaism, non-Jewish libraries, from academic to public, and from K-12 to special, can also share in this mission. Passing cookbooks down through genera- tions not only strengthens culinary cuisine and traditions, but also preserves memories, both familial and religious.

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Saggau, Emil B. H. "Bektashi-traditionen – en folkelig sufisme?" Tidsskrift for Islamforskning 7, no. 2 (February 5, 2017): 81. http://dx.doi.org/10.7146/tifo.v7i2.25319.

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One of the central linages in Turkish Sufism was the Ottoman promoted Bektashi Order, closely connected to the Janissary corps. Nowadays the tradition is often labeled as a ‘popular Sufism’, without any discussion of what that concept means and the contradictions between folk religion and Sufism in general. This article concerns the question of what constitutes popular Sufism and how it is expressed within the Bektashi tradition. The first part analyzes the trends and religio-sociological components of Sufism and folk culture in the early Bektashi hagiographic text, Velayetname, and in the younger Bektashi textbook, Makalat. The second part consists of a discussion of what Sufi components the modern Albanian Bektashi Order has preserved and to what extent this Order still is a Sufi order and not just an Islamic folk religion

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Tyson, Craig W. "The Religion of the Ammonites: A Specimen of Levantine Religion from the Iron Age II (ca. 1000–500 BCE)." Religions 10, no. 3 (March 2, 2019): 153. http://dx.doi.org/10.3390/rel10030153.

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In the Iron Age II (ca. 1000–500 BCE), the region around Amman, Jordan, was home to a sociopolitical group known as the Ammonites (literally, “the sons of Ammon”). This paper investigates the religious traditions of the Ammonites through an analysis of the extant archaeological and textual sources. The analysis leads to the conclusion that the religious tradition of the Ammonites is a specimen of the broader religious tradition of the Iron Age II Levant. One distinguishing feature of Ammonite religion is the state god Milkom, whose name is probably an epithet for the god ʾEl, and who appears to be represented in a tradition of stone sculptures that have been found in the vicinity of Amman. The rest of the non-physical realm was understood to be inhabited by gods, goddesses, a variety of other non-human beings, and dead ancestors. Also visible in the extant evidence is a blending of local and foreign elements, especially those from Mesopotamia. Unique in this respect is the probable temple to the moon-god at Rujm al-Kursi, which most likely reflects a local tradition of lunar worship influenced by the iconography of the Mesopotamian moon-god Sîn.

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Journal articles on the topic 'Religion and tradition'

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