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Journal articles on the topic 'Religious History'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

van Lieburg, Fred. "In saecula saeculorum." Church History and Religious Culture 98, no. 3-4 (2018): 319–43. http://dx.doi.org/10.1163/18712428-09803025.

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AbstractThis article offers a personal perspective on religious history after the institutionalisation of this field in the History Department at Vrije Universiteit Amsterdam in 2015. In essence and method, religious history is like history of religion(s). In German and Dutch, one can speak of Religionsgeschichte or religiegeschiedenis/godsdienstgeschiedenis. Different terms are in use in English and French, reflecting the different traditions in the disciplines of theology and history. History of religion(s)/histoire des religions is commonly associated with comparative studies of (non-Christ

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2

Lofton, Kathryn. "Religious history as religious studies." Religion 42, no. 3 (2012): 383–94. http://dx.doi.org/10.1080/0048721x.2012.681878.

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3

Maltese, Giovanni, and Julian Strube. "Global Religious History." Method & Theory in the Study of Religion 33, no. 3-4 (2021): 229–57. http://dx.doi.org/10.1163/15700682-12341517.

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Abstract Understandings of religion have been fundamentally transformed since the nineteenth century. The respective contradictions, ambiguities, continuities, and ruptures can be most comprehensively grasped when viewed against the background of global entanglements. For this purpose, the approach of global religious history proposes a range of theoretical and methodological tools. Its theoretical repertoire is largely informed by a critical engagement with poststructuralist epistemology and postcolonial perspectives embedded in a consistent genealogical approach. At the outset, it aims at br

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4

LAWSON, TODD. "Baha'i Religious History." Journal of Religious History 36, no. 4 (2012): 463–70. http://dx.doi.org/10.1111/j.1467-9809.2012.01224.x.

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5

Ірина Олександрівна Мякінченко. "INTER-CONFESSIONAL RELATIONS IN UKRAINE IN THE CONTEXT OF INTERNATIONAL ACTIVITY: CHURCH-RELIGIOUS AND PUBLIC-POLITICAL ASPECTS." Intermarum history policy culture, no. 5 (January 1, 2018): 351–61. http://dx.doi.org/10.35433/history.111826.

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The article deals with inter-confessional relations during the period of Ukraine's independence in the context of international activity, namely the relevant church-religious and state-political aspects. It is determined that in the historiography the outlined issues have not yet been the subject of a separate study. International activity is one of the areas of activity of churches and religious organizations in Ukraine; it is also implemented within the framework of inter-confessional relations. The most constructive inter-confessional dialogue in the context of international activity is bei

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6

Little, Bruce A. "Christianity as a Worldview." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 13 (November 16, 2014): 241–47. http://dx.doi.org/10.35219/history.2014.06.

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The concept of `worldview` is applicable to both individual and collective existence. It is a system of conscious or subliminal beliefs that guides a subject’s understanding of the world around us. It brings together practical and spiritual concerns and has even had the power to shape macroelements such as human history. Great religions can often generate worldviews themselves. The subsequent paper aims to discuss that Christianity isn’t limited to determining a set of moral and religious conduct rules, but is also a generator of its own, distinct philosophical approach to concepts such as Nat

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7

Антон Олександрович Сичевський. "POWER AND «OPIUM OF THE PEOPLE»: ANTI-RELIGIOUS AGITATION AND PROPAGANDA IN SOVIET UKRAINE IN 1944–1991." Intermarum history policy culture, no. 5 (January 1, 2018): 291–307. http://dx.doi.org/10.35433/history.111821.

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The article analyzes the implementation mechanism and organizational system of anti-religious agitation and propaganda in Soviet Ukraine. The author recorded a conflict between the republican and all-union centers for religious cults regarding the implementation of religious policies and atheization of the population. It is analyzed how the change in the state leadership of the USSR in 1954 led to a radical reassessment of the ideological struggle with religion as a relic of class formations in the minds of people.It was established that in the 1960s cinematographic works were actively involve

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8

Amirulloh, Luqman Haqiqi. "Religious Moderation: Study Hadith Of The History Religious Moderation." Transformatif 6, no. 2 (2022): 197–210. http://dx.doi.org/10.23971/tf.v6i2.6284.

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This study aims to determine the religious moderation hadith that focuses on tolerance between religious communities, asbab al wurud hadith and the relevance of moderated hadith in Indonesia. The type of research used is library research or library research. Primary sources are the hadith books of Bukhari, Muslim, and Musnad Ahmad. The data analysis technique used inductive analysis and descriptive analytic. The results of the study show that in the hadith of the Prophet Muhammad SAW, there are traditions of religious moderation in religious tolerance which are also practiced by friends and ta

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9

Altman, Michael J. "“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”." Method & Theory in the Study of Religion 31, no. 1 (2019): 71–82. http://dx.doi.org/10.1163/15700682-12341454.

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Abstract Jonathan Z. Smith’s essay “Religion, Religions, Religious” is a foundational essay in the study of “religion” as a taxonomic category. The essay itself makes three interrelated arguments that situate religion in Western intellectual history and argue that “religion” is a term scholars define to suit their own intellectual purposes. Though the essay, and Smith’s work overall, have had a major influence in religious studies, that influence has not reached deeply into the study of American religious history. Using Smith’s essay as a guide, this essay offers a brief application of his arg

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10

Miakinchenko, Iryna. "UKRAINIAN CHURCH AND RELIGIOUS ORGANIZATIONS’ ACTIVITY TO COUNTERACT SPREADING SOCIALLY DANGEROUS DISEASES (THE FIRST DECADE OF THE 21ST CENTURY)." Intermarum history policy culture, no. 10 (June 30, 2022): 122–35. http://dx.doi.org/10.35433/history.112034.

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The aim of the article is to study Ukrainian church and religious organizations’ activity directed at counteracting spreading socially dangerous diseases (the first decade of the 21st century). The research methodology is based on the set of general scientific methods usage (analysis, synthesis, comparison, systematization, generalization, etc.) as well as special historical methods (historical-genetic, historical-comparative, historical-systematic). The study applies an interdisciplinary approach, manifested through the usage of the categorical procedures of other sciences. This, in its turn,

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11

Carroll, Bret E., and Richard Kyle. "The Religious Fringe: A History of Alternative Religions in America." Journal of American History 82, no. 1 (1995): 225. http://dx.doi.org/10.2307/2081991.

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12

Alberts, Wanda. "The Challenge of Religious Education for the History of Religions." Numen 55, no. 2-3 (2008): 121–22. http://dx.doi.org/10.1163/156852708x283014.

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13

Kolodnyi, Anatolii M. "Tenth Anniversary of the History of Religion in Ukraine." Ukrainian Religious Studies, no. 1 (March 31, 1996): 59. http://dx.doi.org/10.32420/1996.1.27.

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The Ukrainian Association of Religious Studies together with the Department of Religious Studies at the Institute of Philosophy of the National Academy of Sciences of Ukraine began writing this fundamental work. This will not only be the history of the church or denominations, but the religious process in our native lands. Thematic content of the ten-volume is as follows: 1. Religions of the pre-Christian age; 2. Ukrainian Orthodoxy; 3. Orthodoxy in Ukraine; 4. Catholicism in the Ukrainian lands; 5. Ukrainian Greek Catholicism; 6-7. Protestantism in Ukraine; 8. Religions of national minorities

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14

Dolan, Jay P., Joseph P. Chinnici, Robert Anthony Orsi, and Ann Taves. "The New Religious History." Reviews in American History 15, no. 3 (1987): 449. http://dx.doi.org/10.2307/2702043.

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15

Clauson, Marc A. "Religious Liberty in History." Religious Studies Review 50, no. 3 (2024): 569–72. https://doi.org/10.1111/rsr.17449.

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16

Johnson, Curtis D., and Thomas A. Tweed. "Retelling U.S. Religious History." American Historical Review 103, no. 1 (1998): 272. http://dx.doi.org/10.2307/2650932.

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17

Peskowitz, Miriam. "Engendering Jewish Religious History." Shofar: An Interdisciplinary Journal of Jewish Studies 14, no. 1 (1995): 8–34. http://dx.doi.org/10.1353/sho.1995.0132.

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18

Stein, Stephen J. "American Religious History—Decentered with Many Centers." Church History 71, no. 2 (2002): 374–79. http://dx.doi.org/10.1017/s0009640700095743.

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This panel poses the question, “Is there a center to American religious history?” We historians live in a world and work in a period when the politically correct answer to the question is, “Of course not!” In this day of decentered religious historiography the celebration of radical diversity seems to prohibit any other response. In our publications and teaching we set out to expose readers and students to the rich religious pluralism in America. We catalogue the traditions that reach back to colonial times, the communities that filled out the wider spectrum of religious options during the nin

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19

Hamzah, Ekawati. "Religious Pluralism (Perspective of Islamic Normativity and History)." Journal of Islam and Science 7, no. 2 (2020): 110. http://dx.doi.org/10.24252/jis.v7i2.16373.

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This paper discusses "Normative and Historical Perspective Religious Pluralism, which includes two main problems, namely: First, how is religious pluralism in a historical perspective. Second, how is religious pluralism with a normative perspective. Religious pluralism in the perspective of revelation (Normative) is not only part of a humanitarian task but also a dimension of the Muslim’s level, devotion and a religious duty which is the value of worship in the sight of Allah SWT. Whereas historically, the religious attitude in the midst of a plural society was exemplified by the Prophet in th

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20

Seyidov, R. "RELIGIOUS EDUCATION IN AZERBAIJAN: DEVELOPMENT OF RELIGIOUS EDUCATION FROM PAST TO PRESENT." Sciences of Europe, no. 139 (April 26, 2024): 67–71. https://doi.org/10.5281/zenodo.11069743.

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In this article, the development of religious education in Azerbaijan will be discussed in general terms and the process from the past to the present will be summarized. Azerbaijan, whose history goes back to ancient times, has witnessed many events. Different religions took place in the religious history of Azerbaijan, and Islam and the Islamic religion initiated a radical change in the region. Religious education in Azerbaijan is provided both as an elective course in public schools and more comprehensively through private religious schools and departments in universities. As for religious e

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21

Merkur, Dan. "Psychoanalytic methods in the history of religion: A personal statement1." Method & Theory in the Study of Religion 8, no. 4 (1996): 327–43. http://dx.doi.org/10.1163/157006896x00224.

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AbstractFor the Scandinavian tradition of the history of religions, in which I was trained, not the numinous, but the experience of the numinous is the sui generis subject matter of the discipline; and historians routinely emphasize the experiential aspects of religions. The better to understand religious experience, I work interdisciplinarily with psychoanalysis. Freud's treatment of group processes as though they were individual psyches and his pathologizing of religious symbolism are badly dated. Current work in both clinical psychoanalysis and psychoanalytic anthropology is more sophistica

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22

Kolodnyi, Anatolii M. "Lviv Museum of the History of Religion." Ukrainian Religious Studies, no. 3 (November 5, 1996): 62–63. http://dx.doi.org/10.32420/1996.3.64.

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The only institution of culture in Ukraine, in which, based on the collected unique materials, the ideological principles and peculiarities of the doctrine and cult of world religions, traditional for the Ukrainian territories of the Christian denominations, and the activities of various religious organizations in our time are reproduced. Since the foundation of the Museum in 1973, its places of worship occupy cult objects, artistic works and religious subjects.

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23

Alıcı, Mustafa. "Dinler Tarihi Disiplininin Dinlerarası Diyaloğun Teorik Çatısına Katkıları." Marife 5, no. 1 (2005): 145–62. https://doi.org/10.5281/zenodo.3343553.

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<b>The Contributions of the History of Religions to the Theoretical Framework of Interreligious Dialogue</b>History of Religions (Religionswissenschaft) is seen today as both interreligious and interdisciplinary academical field because it studies on religious data in their historical process as well as in the point of comparative, phenomenological and anthropological views. History of Religions, from its beginning, promotes on the interreligious cooperations and religious plurality. This article deals with the matters the Historians of Religions have done about interreligious dialogue, and it

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24

Satrio, Arianto Adi, and Atno Atno. "Peranan Pembelajaran Sejarah dalam Penanaman Pendidikan Karakter Religius pada Siswa MA Darul Amanah." Historia Pedagogia 12, no. 2 (2024): 109–22. http://dx.doi.org/10.15294/hisped.v12i2.56866.

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Tujuan penelitian ini adalah (1) mengetahui pelaksanaan pembelajaran sejarah dalam proses penanaman pendidikan karakter religius, (2) menganalisis peran dan fungsi pembelajaran sejarah dalam penanaman pendidikan karakter religius pada siswa MA Darul Amanah, (3) Merumuskan hambatan dan kendala yang dihadapi guru dan siswa dalam penanaman pendidikan karakter religius pada pembelajaran sejarah di MA Darul Amanah. Penelitian ini menggunakan metode penelitian kualitatif, dengan strategi studi kasus. Teknik pengumpulan data menggunakan teknik observasi, wawancara, dan studi dokumentasi. Teknik keabs

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25

Katz, David S. "The Place of religious history in intellectual history." Intellectual News 1, no. 1 (1996): 23–24. http://dx.doi.org/10.1080/15615324.1996.10432165.

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26

Hanssen, Susan. "Chesterton's Place in Religious History." Chesterton Review 29, no. 1 (2003): 291–92. http://dx.doi.org/10.5840/chesterton2003291/264.

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27

Gellman, Jerome. "Religious Experience, Justification and History." Faith and Philosophy 19, no. 3 (2002): 379–85. http://dx.doi.org/10.5840/faithphil200219340.

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28

Vélez, Karin. "Religious, Intellectual, and Cultural History." Journal of Early Modern History 25, no. 6 (2021): 506–23. http://dx.doi.org/10.1163/15700658-bja10048.

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Abstract Inspired by Merry Wiesner-Hanks’ What is Early Modern History? chapter on religious, intellectual, and cultural history, this reflection considers the current state of these three subfields. It advocates for early modern historians to expand their bounding of religion beyond Christianity and Europe. It is also a call to extend the list of agents credited with the production of science, Enlightenment, and “culture.”

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29

Phillips, Stephen H., Mircea Eliade, W. R. Trask, Alf Hiltebeitel, and Diane Apostolos-Cappadona. "A History of Religious Ideas." Philosophy East and West 36, no. 2 (1986): 177. http://dx.doi.org/10.2307/1398456.

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30

McDannell, C. "Religious History and Visual Culture." Journal of American History 94, no. 1 (2007): 112–21. http://dx.doi.org/10.2307/25094780.

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31

Jones, Ian. "History, remembrance and religious education." Journal of Beliefs & Values 37, no. 1 (2016): 127–28. http://dx.doi.org/10.1080/13617672.2016.1143606.

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32

George, Cherian. "Indian history: resisting religious censorship." Media Asia 42, no. 1-2 (2015): 21–35. http://dx.doi.org/10.1080/01296612.2015.1072333.

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33

Royal, Susan. "Early Modern British Religious History." Church History and Religious Culture 97, no. 3-4 (2017): 346–55. http://dx.doi.org/10.1163/18712428-09703006.

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This article reviews the recent trajectories in the study of early modern British religious history, arguing that the modes of cultural history and the rejection of a teleological narrative have opened up new topics and rejuvenated perennial debates while putting older ones to rest. Consequently, a fuller understanding of the long reach and fundamental place of reform within British society has precipitated a “religious turn” within early modern British studies. The article ends with a look at two promising trends: the use of new types of primary sources and a wider geographical scope.

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34

Strube, Julian. "Esotericism and Global Religious History." Aries 24, no. 2 (2024): 260–64. http://dx.doi.org/10.1163/15700593-02402015.

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35

Katz, David S. "Imaginary History of Religious Toleration." Scripta Classica Israelica 17 (May 23, 2020): 172–82. https://doi.org/10.71043/sci.v17i.4179.

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36

Altmeyer, Stefan. "History, remembrance and religious education." History of Education 45, no. 3 (2015): 391–92. http://dx.doi.org/10.1080/0046760x.2015.1093180.

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37

Greene, Alison Collis. "Climate Change and Religious History." Religious Studies Review 42, no. 2 (2016): 87–91. http://dx.doi.org/10.1111/rsr.12372.

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38

Kippenberg, Hans. "RELIGIOUS HISTORY,DISPLACED BY MODERNITY." Numen 47, no. 3 (2000): 221–43. http://dx.doi.org/10.1163/156852700511531.

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39

Kuehn, Evan F. "Concept History and Religious Discourse." Journal of Religious & Theological Information 16, no. 3 (2017): 87–97. http://dx.doi.org/10.1080/10477845.2017.1328184.

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40

Kwan, Kai-Man. "Religious Experience, Justification, and History." Philosophia Christi 5, no. 2 (2003): 633–37. http://dx.doi.org/10.5840/pc20035268.

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41

JUDGE, E. A. "The Beginning of Religious History." Journal of Religious History 14, no. 4 (2008): 394–412. http://dx.doi.org/10.1111/j.1467-9809.1989.00394.pp.x.

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42

JUDGE, E. A. "The Beginning of Religious History." Journal of Religious History 15, no. 4 (1989): 394–412. http://dx.doi.org/10.1111/j.1467-9809.1989.tb00211.x.

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43

MANSFIELD, BRUCE. "Thinking about Australian Religious History." Journal of Religious History 15, no. 3 (1989): 330–44. http://dx.doi.org/10.1111/j.1467-9809.1989.tb00537.x.

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44

Neal, Lynn S. "Intolerance and American Religious History." Religion Compass 4, no. 2 (2010): 114–23. http://dx.doi.org/10.1111/j.1749-8171.2009.00192.x.

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45

Fox, Richard Wightman. "Religious advocacy and American history." Journal of the History of the Behavioral Sciences 34, no. 3 (1998): 332–33. http://dx.doi.org/10.1002/(sici)1520-6696(199822)34:3<332::aid-jhbs38>3.0.co;2-s.

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46

Băncilă, Ionuț Daniel. "Esotericism in Romanian Religious History." Aries 23, no. 1 (2023): 39–54. http://dx.doi.org/10.1163/15700593-02301003.

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Abstract As an expression of the complex global religious entanglements, esoteric knowledge did appeal also to Eastern Europe, in Romania being particularly imprinted by the local religious discourses and practices characteristic to Orthodox Christianity. This paper attempts to briefly sketch the indigenization of esoteric “currents” such as alchemy, spiritualism, Theosophy, Anthroposophy, Traditionalism etc. in Romania. Apart from these historical formations, various aspects of the contemporary occulture in Romania are also considered, especially the Orthodox occulture.

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47

B, Enkhbold. "History of Saxon religious belief." Mongolian Journal of Foreign Languages and Culture 19, no. 1 (2015): 237–39. http://dx.doi.org/10.22353/mjflc2015132.

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48

Enache, George. "The Religious Repression in Communist Romania. A Case Study: "The Burning Bush"." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 3 (November 30, 2004): 135–52. http://dx.doi.org/10.35219/history.2004.05.

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The article is the outcome of the research conducted in the Archives of the National Council for the Study of the Securitate Archives. The author focused his analysis on a famous religious Eastern Orthodox group in the history of the Romanian Gulag: “Rugul Aprins” (the Burning Bush). Thus and other tragical judicial sagas prove that the Romanian orthodox Church suffered the persecutions of the Romanian Communist Stat in the same ways as the other religious cults and denominations, in the post World War II Romania.

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49

Enache, George. "The “Cult” Issues Related Missions of the Romanian Secret Service at the Beginning of the Communist Regime." Analele Universităţii "Dunărea de Jos" din Galaţi Fascicula XIX Istorie 8 (November 27, 2009): 168–92. http://dx.doi.org/10.35219/history.2009.07.

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The main elements of the communist state’s religious policy were determined, of course, by the party’s elite leaders. These major elements were formed by a considerable array of particular elements, further distributed to the various institutions of the repressive system. In the communist state mechanism, the secret service was supposed to deal with the kind of issues all other institutions failed at solving and proved powerless. In most of the cases, these issues involved people who insisted on freely expressing their religious beliefs. As such people were considered to be real threats for th

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50

Jufri, Muwaffiq. "Regulation Model of Religious Rights and Freedoms for Local Religious Believers in the Majapahit Constitution." Jurnal HAM 13, no. 3 (2022): 539. http://dx.doi.org/10.30641/ham.2022.13.539-556.

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This article unfolds that the Majapahit Kingdom of Indonesian history has accommodated religious rights and freedom for local religious believers/adherents in its constitution. The kingdom was known in history as tolerant, harmonious, and had reasonable regulations to avoid faith-based conflicts. This finding is significant amid the rising concern over respect and protection of local indigenous religious beliefs in contemporary Indonesia. This research used normative legal methods with statutory, historical, and case approaches. The results and discussions were: first, the weakness of the Indo

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