Journal articles: 'Religious references'

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Coad, David. "Religious References in The Barracks." Études irlandaises 19, no. 2 (1994): 131–38. http://dx.doi.org/10.3406/irlan.1994.1180.

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Pailin, David A. "British views on religion and religions in the age of William and Mary." Method & Theory in the Study of Religion 6, no. 1-4 (1994): 349–75. http://dx.doi.org/10.1163/157006894x00181.

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AbstractThe article provides a glimpse into the antecedents of the modern study of religion and religions by outlining the extent and variety of the different attitudes to other religions that are to be found in works published in Britain around the last decade of the seventeenth century. After noting the character of the contemporary debate about reason, religious belief and revelation that provides the background to many of the references to other religions and that significantly moulds their content, the article considers, in turn, the style and range of references to other religions, views on so-called "natural religion" and on the universality of religious belief, and the ways in which Judaism and Islam were treated. The article closes with some remarks on what this material suggests about the motive, source materials and method involved in the study of religion.

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Office, Editorial. "References." HTS Teologiese Studies / Theological Studies 73, no. 6 (2017): 215–23. http://dx.doi.org/10.4102/hts.v73i6.5300.

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Ginn, Diana, David Blaikie, and Micah Goldstein. "Legislators and Religious-Based Reasoning." Constitutional Forum / Forum constitutionnel 21, no. 2 (2013): 1. http://dx.doi.org/10.21991/c95t0s.

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In a secular, multicultural, liberal democratic society founded on the rule of law, is it appropriate for legislators (or political candidates) to refer to religious beliefs or texts when discussing a government initiative or urging action on a particular issue? Such references might be used for various purposes: to explain the speakers’ own beliefs; to emphasize that an issue has been around for a long time and therefore should be taken seriously; to elucidate historical influences on a particular law; or to give weight to a particular argument by buttressing it with religious authority. In Canada today, do ethics, law, or political theory offer persuasive reasons to limit any such references to religion in parliamentary debate or political campaigning?

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Nasir, Muhammad Saeed, Muhammad Riaz, and Sadia Rahim. "Crossing the Borders: Beckett in the Eastern World." Global Language Review V, no. II (2020): 145–50. http://dx.doi.org/10.31703/glr.2020(v-ii).15.

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Beckettian scholars are of the view that Beckett is an autonomous artist and has never been a religious scholar, so his works should be read as an artistic expression without using any 'religious barometer. Beckett's obsessed quest about theology and his selected plethora of references about Christianity and God almost always capture the attention of critics by encouraging them to read Beckett through a religious angle. Such a stance of Beckett leads the scholars to categorise him as a secular writer who freely deals with religious themes. It is interesting to note that most of Beckett's religious scholarship revolves around Christianity and Western critical traditions. This means that Beckett's connection with other religions or religious traditions has been overlooked. This paper examines Beckett's attachment with religions, namely Buddhism, Hinduism, and Taoism. In conclusion, the paper advocates that Beckett was aware of Eastern religious traditions.

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Mihaela Alexandra, Tudor, and Bratosin Stefan. "French Media Representations towards Sustainability: Education and Information through Mythical-Religious References." Sustainability 12, no. 5 (2020): 2095. http://dx.doi.org/10.3390/su12052095.

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The present article aims to analyze the representations and the role of symbolic forms of mythical-religious thought in the mediatization of sustainability. A main corpus of items, composed of the media information and news offer covered by the mainstream French media, and a secondary corpus, as important, related to Francophone scientific articles, was considered. The study, conducted on French media news referenced by the Google search engine between 2009 and 2018, highlights a production of secular meaning of sustainability through mythical-religious references, a growth in the spiritualization of media content of the journalistic offer on sustainability, and the hegemony of the media, the omnipotence of the mediatized thing producing “an effect of Church” by legitimizing a certain “truth” of the information.

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Wigen, Tore. "Narratives and References." Studia Theologica - Nordic Journal of Theology 56, no. 2 (2002): 164–91. http://dx.doi.org/10.1080/00393380210000614.

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Van der Mescht, H. H. "Karakterisering en die gebruik van verwysings na psalms, gesange en hallelujaliedere in die roman Agaat van Marlene van Niekerk." Literator 32, no. 3 (2011): 37–60. http://dx.doi.org/10.4102/lit.v32i3.209.

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Characterisation and the use of references to psalms, hymns and hallelujah songs in Marlene van Niekerk’s novel Agaat The qualities of the main characters in Marlene van Niekerk‟s Afrikaans novel “Agaat” (2004) are often emphasised by the use of references to classical, folk and sacred music. As religious songs constitute an integral part of the Afrikaans community, it is fitting to include references to the texts of psalms, hymns and hallelujah hymns in an Afrikaans novel set on a farm. The novel makes extensive use of such references to portray the characters and their context. These references form one of the most important means of characterisation in the novel. The texts are often used by the characters in a harsh and ironic way – and without respect for the religious content – but there are also some touching situations in which the original religious context is retained.

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Senior, Nancy. ""Sathans inventions and worships": Two 17th-century clergymen on Native American religions." Studies in Religion/Sciences Religieuses 35, no. 2 (2006): 271–90. http://dx.doi.org/10.1177/000842980603500205.

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Roger Williams (1603-1683) and Louis Nicolas (1634-1682?) discuss the native people and religions of North America in different ways. Each wrote a book about an indigenous language; both describe Native customs and religious practices. Both of them believe that any non-Christian is lost, but their references to indigenous religions are different in tone, and reflect their positions in 17th-century controversies. In an apparent paradox based on theological grounds, the man who found New England Puritans not pure enough speaks more tolerantly of non-Christian religions than does the more broadly educated Jesuit.

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Long Westfall, Cynthia. "The Spirit in Hebrews." Pneuma 43, no. 3-4 (2021): 543–52. http://dx.doi.org/10.1163/15700747-bja10063.

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Abstract There are surprisingly few references to the Holy Spirit in the letter to the Hebrews, though there are more than some may recognize. The author of Hebrews believes that the recipients of his letter/sermon should be fully grounded in their communal life in the Spirit, but he is most interested in how the Holy Spirit is exhorting and guiding the community to further truth during their critical time of need. Therefore, it is the content of what the Spirit is communicating that is his focus, and that content contains some of the most profound statements in the letter/sermon. There are possibly seven references to the Holy Spirit in the letter to the Hebrews. Two of them are consistent with the early Christian traditions about the work of the Spirit: three of them concern the Holy Spirit’s confrontation and communication to the readers through Scripture, and two are disputed as references to the Holy Spirit, although, if they apply, they may reflect a perception of the divinity of the Spirit. The importance of the contexts in which the author mentions the Holy Spirit indicates a role for the Holy Spirit in the sermon/letter that extends beyond the texts in which the Spirit is directly referenced.

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Gauthier, François. "Rave and religion? A contemporary youth phenomenon as seen through the lens of religious studies." Studies in Religion/Sciences Religieuses 33, no. 3-4 (2004): 397–413. http://dx.doi.org/10.1177/000842980403300307.

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This article examines the contemporary phenomenon of raves. Although explicit religious references abound in rave culture and also in scholarly interpretations of raves, these references are generally analogous and avoid direct mention of "religion" proper. In this article, we apply the theory of displacement of religious experience and the sacred to draw out the structural and phenomenological religious homology of raves and set the study of this youth phenomenon and the subculture which surrounds it firmly within the field of religious studies. We also propose avenues for further investigation. The article begins with a brief history and definition of "rave." Then it turns to the symbolic and religious references found in raves as well as the meanings both participants and commentators attribute to this phenomenon. Third, it presents and discusses the ritual structure of rave, using the theory of the mechanism and dynamics of the transgression-fuelled festal ritual ( la fête), as defined by Georges Bataille. Its purpose is to contribute to an understanding of how contemporary religious economy develops, particularly a religious economy that concerns a now largely secularized youth.

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Jaschok, Maria. "Religious Agency and Gender Complementarity." Review of Religion and Chinese Society 5, no. 2 (2018): 183–207. http://dx.doi.org/10.1163/22143955-00502004.

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The aim of the article is to probe the unique tradition in central China’s Hui Muslim community of women-only, female-led mosques and their enduring, expressive culture of chanted worship, learning, and celebration as trans/local translations of Western feminist core notions of “agency” and “gender equality.” Women’s agency—here understood as entailing the capacity for informed and purposeful choice from context-specific options and resources—is framed by a religious faith-infused subjectivity, by women’s aspirations to reach their full potential as Muslim women. A broad outline of the evolution of women’s mosques from inward-oriented and assigned facilities to outward-oriented institutions provides historical context for both the institutionalization of an intense gendered piety and for mosque-based facilitation of educational and development needs. Moreover, the popularity of rediscovered Islamic chants among Hui Muslim women has ignited heated debates surrounding the propriety in Islam of performed, publicly audible female sound. It is the contention of the article that global references and values, such as “gender equality,” continue to matter as references for local translations. The changing nature of “gender complementarity” as a vernacular version of “gender equality” is seen by Hui Muslim women as testifying to changing times and opportunities.

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Riadi, Septa, Ahiruddin Ahiruddin, Kuswarak Kuswarak, and Husna Purnama. "Challenges Of Islamic Religious Higher Education In Indonesia: Qualitative Analysis Using NVivo Software." Journal Corner of Education, Linguistics, and Literature 1, no. 2 (2021): 114–21. http://dx.doi.org/10.54012/jcell.v1i2.10.

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This study aims to analyze and examine the main issues in any news on the internet related to the challenges of Islamic Religious Higher Education. Online News is obtained using the Google Indonesia search engine using the keyword "PTKI Challenge". In this study, 22 most popular news items were analyzed related to these keywords. All the news is then coded to find the main topic contained in the news using NVivo version 12 software. The results of the main topic analysis show that the PTKI Challenge according to various news quotes has revealed many things with 58 references obtained by researchers from 22 online news. The 58 references are divided into twenty main topics. Of the 20 main topics mentioned above, the most highlighted challenge was "the curriculum does not fit the needs" which were quoted from 8 references. Next, the most cited challenge for PTKI is the “Pandemic” which throughout 2020 is currently hitting Indonesia with 6 references. Furthermore, the challenge for PTKI that was highlighted the most was Institutional Strengthening, totaling 6 citations. And also widely quoted is the acquisition of skills and knowledge in PTKI which is a challenge with as many as 6 references.

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Elhady, Aminullah. "Religion And Religious Language A Religious Symbolism For Nonreligious Purposes." Ri'ayah: Jurnal Sosial dan Keagamaan 3, no. 01 (2018): 124. http://dx.doi.org/10.32332/riayah.v3i01.1184.

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Religion is a very important thing in the people's lives. They need religion because of their weaknesses and limitations to face something outside themselves. Their limitations, especially in spiritual and metaphysical aspects, hence the people search for references which are considered hits, it is the religion. The spirit of religion in the collective life is to create the beneficiaries for the adherents. But, the religious symbolism is no less important than religion in life, so that religious symbols are greatly needed by the people. Moreover, religious symbolism is sometimes treated more than to the religion itself. Maybe public passion towards religious symbols more powerful than passion towards religion itself. Because it's not uncommon religious symbols are used for a variety of interests outside the religious interests, for example economic interests, political interests, and so on.

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Rychter, Joanna. "„Boże… / czemu nas opuściłeś” – odwołania religijne w tomiku Z ziemi do nieba Władysława Grabana." Poznańskie Studia Polonistyczne. Seria Językoznawcza 25, no. 1 (2018): 167–79. http://dx.doi.org/10.14746/pspsj.2018.25.1.10.

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The paper discusses religious references in poems from Z ziemi do nieba, a poetry book published by Władysław Graban in 2015. These references appear at a number of language levels: lexis, orthography, phraseology (including paraphrases of Bible verses). There are direct references to the Old Testament (lexemes, phraseological units of biblical origin) and indirect references to biblical motifs and themes.

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Puttileihalat, Nofry. "Sesama Beda Agama (Islam-Kristen) Sebelum dan Sesudah Konflik Sosial di Kota Masohi." ARUMBAE: Jurnal Ilmiah Teologi dan Studi Agama 2, no. 2 (2020): 183–202. http://dx.doi.org/10.37429/arumbae.v2i2.491.

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In the context of religious plurality, interreligious relations need to be positioned within the framework of humanitarian relations, because inter-religious relations which are placed apart from inter-human references result in religion losing its meaning. This article aims to describe the fellowship from the perspective of Christians and Muslims in Masohi. This description is essential because the conflict experiences experienced by the two religious communities in Masohi need to be constructed to build a future of peaceful religions. This study uses a qualitative descriptive approach with the perspective of religious studies. The research concludes that the view of fellowship in the period before and after the conflict in Masohi was that both Christians and Muslims still saw them as brothers and sisters due to cultural bond, pela-gandong.

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Werner, Matthias. "Religiöse Spuren im Alltag." Warszawskie Studia Teologiczne 34, no. 1 (2021): 200–209. http://dx.doi.org/10.30439/wst.2021.1.11.

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Acronyms, songs, advertisements, movies, television series, comic strips, memes or even sports news: Traces of Christian symbols, sayings, or references can be found in numerous places and contexts. But most children and adolescents exposed to religious education in German schools, only know these contemporary references without being aware of their origins. So one of the most challenging tasks in religious education is enabling learners to decode those references and adaptations. Being able to decode the occurring transformations of religion within these daily life phenomena is the prerequisite for being able to make an informed decision about the underlying concepts and religious ideas. This article provides an example of how to alternatively address the quite abstract teaching of dyophysitism by using snippets of the famous animated sitcom „The Simpsons“.

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Retpitasari, Ellyda, and Nila Audini Oktavia. "Preference of Social Media Usage in Teenagers Religion." Tribakti: Jurnal Pemikiran Keislaman 31, no. 1 (2020): 17–34. http://dx.doi.org/10.33367/tribakti.v31i1.985.

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This study discusses the use of social media in teenagers. Teenagers are a period of searching for identity and God's presence is a major issue in teenagers. Teenager’s life trying to meet the needs of religious information possessed from outside through social media. Religious information on social media affects teenager religiosity which is reflected in religious maturity and religious commitment. Research on social media, religious maturity and religiosity commitment used a comparative quantitative approach with descriptive-analytical methods. The subjects were 40 students in a private high school in Sidoarjo. The results showed that social media use is related to religion maturity and teenager religious commitment. Social media are often used as religious references by teenagers include, WhatsApp, Instagram, and Facebook. Variation in social media using among teenagers has affected variation teenagers on the level of religious maturity and religiosity commitment. Such as condition correspondents with the theory of uses and gratification which makes users an active agent in establishing social media use as a reference. Increasingly, the difference in the level of religious maturity and religiosity commitment is contingent on hope and satisfaction of any use in assessing the social media account referenced to Da’wa.

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Rahman, Cut Meurah, and Ida Fitriana. "Analysis of Pax-Ottomanica in Minorities Society : A Case Study of Millet System." ENTITA: Jurnal Pendidikan Ilmu Pengetahuan Sosial dan Ilmu-Ilmu Sosial 3, no. 2 (2021): 141–50. http://dx.doi.org/10.19105/ejpis.v3i2.5296.

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This paper focuses on Pax-Ottomanica in a case study of the Millet System through multi ethnic and multi religious communities in the Ottoman Empire. In particular, the Millet System has successfully roamed people in Europe, Asia, and Africa for nearly 600 years. This paper also discusses Islamic law on the relationship between other religions such as Judaism and Christianity. This study uses a qualitative method with a whole literature approach. Based on the data analyzed, it was found that harmony occurs between fellow religious and ethnic people with the freedom to embrace their respective religions and maintain their respective cultures. This paper aims to analyze the state of the multi-ethnic and multi-religious society in the Ottoman Empire by providing various references from both Turkish and Western historians. In addition, this paper aims to introduce Ottoman-style freedom through this Millet system, which has succeeded in bringing all non-Muslim communities into one Ottoman commonwealth.

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Jonuks, Tõnno. "Instead of Introduction: How Old Is Sacredness?" Folklore: Electronic Journal of Folklore 81 (April 2021): 7–14. http://dx.doi.org/10.7592/fejf2021.81.introduction.

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It is customary that references to history are used to legitimise one’s ideological and religious statements. This method is particularly visible in contemporary pagan and spiritual movements, in which history has a crucial position not only in justifications of religious claims but also in searching inspiration for contemporary beliefs and for providing a structural framework for (re)constructing past religions. The commonest explanation for using history in arguments and rhetoric in religion is to add credibility to one’s claims. Examples can be found in traditional institutional religious organisations, in contemporary spiritual movements, but also in the rhetoric of individual charismatic leaders. Such rhetorical manner is not common to contemporary religions only but can also be followed in historical folk religion (see, e.g., Johanson 2018). For instance, in a record of a heavily worn eighteenth-century copper coin, used for healing magic in the early twentieth century, the old age of the coin is specifically valued.

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Crowley, Peter. "The Integral Nature of Ethnicity and Religion during Northern Ireland’s Troubles." Ethnic Studies Review 41, no. 1-2 (2018): 9–18. http://dx.doi.org/10.1525/esr.2018.411204.

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Northern Ireland’s Troubles conflict, like many complex conflicts through the world, has often been conceived as considerably motivated by religious differences. This paper demonstrates that religion was often integrated into an ethno-religious identity that fueled sectarian conflict between Protestants and Catholics in Northern Ireland during the Troubles period. Instead of being a religious-based conflict, the conflict derived from historical divides of power, land ownership, and civil and political rights in Ireland over several centuries. It relies on 12 interviews, six Protestants and six Catholics, to measure their use of religious references when referring to their religious other. The paper concludes that in the overwhelming majority of cases, both groups did not use religious references, supporting the hypothesis on the integrated nature of ethnicity and religion during the Troubles. It offers grounding for looking into the complex nature of sectarian and seemingly religious conflicts throughout the world, including cases in which religion acts as more of a veneer to deeply rooted identities and historical narratives.

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Levison, John R. "The Debut of the Divine Spirit in Josephus'sAntiquities." Harvard Theological Review 87, no. 2 (1994): 123–38. http://dx.doi.org/10.1017/s0017816000032740.

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Josephus's version of Numbers 22–24 is a significant source for ascertaining his understanding of the divine spirit. On the one hand, this story contains the highest concentration of references to the divine spirit in theAntiquities. Josephus regularly omitted references to the divine spirit, leaving, apart from this passage, a mere five. In marked contrast to this tendency, his version of Numbers 22–24 has three references to the divine spirit (Ant.4.108, 118, 119), while the biblical version has but one (Num 24:2). The result is that one third of Josephus's references to the divine spirit are concentrated in the tale of Balaam and the ass.

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Archer, Melissa, and Robby Waddell. "The Spirit in John’s Apocalypse." Pneuma 43, no. 3-4 (2021): 553–66. http://dx.doi.org/10.1163/15700747-bja10049.

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Abstract Despite the lack of unambiguous references to the Spirit, scholars have argued vigorously both for and against identifying some (though not all) of the occurrences of πνεῦμα as references to the Holy Spirit. In the last couple of decades, a renewed interest in the Apocalypse—especially by pentecostal biblical scholars—has led to a fresh discovery of its pneumatology, among other insights. This essay surveys the pneumatological components found in Revelation. Specifically, it investigates references to πνεῦμα, which naturally fall into four groupings: (1) the seven spirits, (2) John’s claim to be “in the Spirit,” (3) references to the Spirit speaking, and (4) the concept of “the Spirit of prophecy.”

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Tulloch, Alexander. "The thyme is nigh." English Today 24, no. 4 (2008): 59–61. http://dx.doi.org/10.1017/s0266078408000412.

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ABSTRACTSome religious etymologies in English.Whatever religious beliefs we hold or do not hold, there is no denying the fact that all cultures are affected to a greater or lesser degree by religion. Whether or not we attend church on a Sunday, the mosque on a Friday or the synagogue on the Sabbath the language we use during the rest of the week will be peppered with words and phrases which can be traced back to religious rites and practices of one sort or another. In the case of English, which has absorbed some of the vocabulary of most of the main religions in the world, the dominant influence has to be Christianity. And because the early church texts and documents were frequently written in, and heavily dependant upon, Latin and ancient Greek their influence is still detected in many of the religious and cultural references we make in everyday speech.

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Kusmawati, Heny, and Anista Ika Surachman. "PERAN IBU DALAM MENGAJARKAN MODERASI BERAGAMA PADA ANAK DI MASA PANDEMI COVID 19." el-Tarbawi 14, no. 2 (2021): 129–54. http://dx.doi.org/10.20885/tarbawi.vol14.iss2.art2.

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Starting from the hadith narrated by narrated by Imam Muslim which means: "every human being is born upon fitrah. His parents made him Jewish, Christian or Majusi." From this hadith, it is clear that parents have big role in shaping children religiosity. Thus, the obligation of parents is to make children have religious maturity by doing religious moderation so that children develop an attitude of respect for other religions. Moreover, education during the Covid-19 pandemic which is more conducted at home makes the mother figure a determinant of the success of teaching religious moderation in children. The purpose of writing this article is to describe mothers and how to teach religious moderation to children during the Covid-19 pandemic. The research is qualitative research with grounded theory method, it used interview in collecting data with the help from related written references on the theory of religious moderation. The results of this article concluded 1) the urgency to prevent children from radical literacy in cyberspace, and 2) the stages of teaching Pancasila values that are in accordance with religious moderation in the neighborhood.

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Pawłowska-Jądrzyk, Brygida. "The Sacred and the Scandal: On Religious References in Advertising." Tekstualia 1, no. 1 (2013): 359–66. http://dx.doi.org/10.5604/01.3001.0013.6157.

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However we judge this fact, references to religion in contemporary advertisements serve as a persuasion device as much as, say, erotic motifs do. Their role is to encourage the consumer to purchase particular goods or services (or to adopt some attitude or conduct). Some forms of mass art, for example the cinema, have developed ways of evading sexual and religious taboos - for instance, using ﬁ gures such as ellipsis or euphemisms in awkward contexts . However, the radically persuasive nature of advertising, the necessity to struggle through the information noise and to reach the widest possible target group lead to such a selection of motifs that, on the one hand, they overcome thinking routines and attract attention and, on the other, they carry clear message and stay in the memory better. For many, using religious symbols in a context any other than the traditional one immediately means profanation or blasphemy. However, internally heterogenic, contemporary culture successively broadens the range of traditions and it uses its language to express its own ideas and ideals. It seems that the process is unstoppable. Protests or prohibitions (especially rash and incautious ones) may only accelerate it, for, as we know, nothing helps advertising better than a scandal. This should motivate readers to think more about phenomena which evoke spontaneous objection or disrespect.

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Deegalle, Mahinda. "Buddhist Preaching and Sinhala Religious Rhetoric: Medieval Buddhist Methods to Popularize Theravāda." Numen 44, no. 2 (1997): 180–210. http://dx.doi.org/10.1163/1568527972629858.

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AbstractBuddhist preaching is one of the most neglected areas in modern scholarship. In Buddhist societies, though varieties of preaching rituals are found, existing scholarly literature contains only scattered and often inadequate or misleading references to Buddhist preaching. Since both historians of religions and Buddhologists have tended to ignore the role of Buddhist preachers and preaching in Theravāda Buddhism, this paper stresses the importance of paying attention to ‘preaching’ in developing a holistic understanding of Sinhala Buddhism.Focusing on the term ‘bana,’ this paper examines the development of Buddhist preaching in Sri Lanka. It demonstrates the way bana has functioned in the popularization of Theravāda since the thirteenth century. First, through an examination of inscriptions, it establishes the development of the term bana as an important religio-historical category in Sinhala Buddhism. Second, it examines the specific usage of the term bana in the sense of preaching in the thirteenth century Pūjāvaliya. Finally, focusing on the Butsarana, an early thirteenth century Sinhala text which contains extensive references to bana, it examines the way Vidyācakravartī innovated Theravāda Buddhist intellectual framework by employing an unconventional term such as ‘kāma’ (desire) to describe Theravāda religious concepts in order to popularize them. It argues that Buddhist preaching developed and grew in the context of Sinhala banapot, and functions as a rich cultural, educational, and religious resource influencing the attitudes and practices of Sinhala Buddhists.

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Court, John M. "Book Reviews : Spatial References in Mark." Expository Times 103, no. 12 (1992): 375–76. http://dx.doi.org/10.1177/001452469210301215.

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Peteet, Julie. "REFERENCES:." Muslim World 84, no. 1-2 (1994): 166–67. http://dx.doi.org/10.1111/j.1478-1913.1994.tb03595.x.

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Vetus Testamentum, Editors. "REFERENCES." Vetus Testamentum 42, no. 4 (1992): 590–602. http://dx.doi.org/10.1163/15685330-042-04-16.

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Silvestri, Sara. "Misperceptions of the ‘Muslim Diaspora’." Current History 115, no. 784 (2016): 319–21. http://dx.doi.org/10.1525/curh.2016.115.784.319.

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Moffitt, Sally. "Book Review: Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions." Reference & User Services Quarterly 58, no. 4 (2019): 264. http://dx.doi.org/10.5860/rusq.58.4.7163.

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The alliterative Food, Feasts, and Faith: An Encyclopedia of Food Culture in World Religions brings together information about the uses of food and drink within the faith practices of well-known religions with global adherents such as Buddhism, Christianity, Hinduism, Islam, and Judaism as well as lesser-known faith communities and sects such as Candomblé, Rastafari, Santeria, and the indigenous peoples of Africa, Australia, and America. Articles, which follow a standard A to Z arrangement, cover customs (fish on Friday), food stuffs (rice), drink (wine), people (Guru Nanak), festivals (Qingming), practices (fasting), rituals (marriage ceremonies), religious groups (Seventh-Day Adventists), and sacred texts (Laws of Manu) to name but a few of the 226 entries and 220 or so related topics. Each article includes see also references and lists sources for further reading. Twenty-seven primary source documents such as “The Taittiriya Upanishad on Food” (2:577) supplement the main work. Each is briefly introduced for context, given see also references to related articles, and provided with a citation to the source from which the excerpted text is taken.

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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 (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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Gulløv, John, Vibe Larsen, and Üzeyir Tireli. "Transnationale forbindelser og steder i ungdomspædagogisk arbejde." Forskning i Pædagogers Profession og Uddannelse 5, no. 2 (2021): 13. http://dx.doi.org/10.7146/fppu.v5i2.129126.

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ResumeDenne artikel diskuterer betydningen af minoritetsdanske unges transnationale og globale netværk og referencer. Baggrunden er en undersøgelse, som peger på, at transnationale og globale referencer udgør en symbolsk kapital, der styrker de unges oplevelser af fællesskaber, fordi referencerne genkendes og anerkendes på tværs af forskellige migrationshistorier og oplevelser af personlige, nationale og religiøse tilhørsforhold. De transnationale og globale erfaringer udgør en overset ressource, som adskiller disse unge fra unge med majoritetsdansk baggrund. Der peges på, at større fokus på denne form for symbolsk kapital med fordel kan indgå i pædagogiske og uddannelsesbaserede integrationsindsatser. AbstractTransnational connections and places in youth workThis article discusses what it means when young people with minority Danish backgrounds use their transnational and global networks and references to form peer groups. The background is a study that shows that the transnational and global references constitute a symbolic capital that are recognized across different migration stories, experiences, and personal, national, and religious affiliations. The authors point out how transnational and global experiences represent an overlooked resource which distinguishes these young people from most young Danes, and that it will be highly relevant to use this symbolic capital as a resource in pedagogical and educational integration work.

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Hefner, Robert W. "Religious Resurgence in Contemporary Asia: Southeast Asian Perspectives on Capitalism, the State, and the New Piety." Journal of Asian Studies 69, no. 4 (2010): 1031–47. http://dx.doi.org/10.1017/s0021911810002901.

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Large portions of East and Southeast Asia are in the throes of a historically unprecedented upsurge in religious observance and association. Many of the new varieties of religiosity are more popular, voluntary, and laity based than the religions of yesteryear. Many are also marked by the heightened participation of women, and an emphasis on inner-worldly well-being as well as otherworldly transcendence. Focusing on Southeast Asia, but with references to developments in China, this article examines the social and moral genealogy of eastern Asia's religious vitalization. Many analysts have emphasized the influence of postcolonial secularisms, neoliberal disciplines, and ascendant civil societies in the religious resurgence. Although these factors have indeed played a role, the macro-narratives of the state, capital, and democratization often give insufficient attention to the micro- and meso-passions of self, family, and neighborhood, all of which have contributed to the popularization and proximatization of once restricted spiritual disciplines.

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Мчедлова, Мария. "Sociocultural Meanings of Politics: New Logic of Interpretation and Religious References." Полис. Политические исследования, no. 1 (January 25, 2016): 157–74. http://dx.doi.org/10.17976/jpps/2016.01.11.

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von Wahlde, Urban C. "The Relationships between Pharisees and Chief Priests: Some Observations on the Texts in Matthew, John and Josephus." New Testament Studies 42, no. 4 (1996): 506–22. http://dx.doi.org/10.1017/s0028688500021391.

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There are several references in the gospels of John and Matthew which indicate that members of the Pharisaic sect associated with the Jewish chief priests in a quasi-authoritative way to work for common religious or political purposes. Where these references have occurred, they have attracted attention – and indeed suspicion – as being historically inaccurate and the result of a retrojection of the role of the Pharisees in the later first century into the earlier periods of that century.

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MOWERY, R. L. "The Matthean References to the Kingdom." Ephemerides Theologicae Lovanienses 70, no. 4 (1994): 398–405. http://dx.doi.org/10.2143/etl.70.4.556070.

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Kuryliak, Valentyna, and Olha Polumysna. "MONITORING THE ATTITUDE OF THE ORTHODOX CHURCH TO SEVENTH-DAY ADVENTISTS IN UKRAINE." Educational Discourse: collection of scientific papers, no. 32(4) (May 5, 2021): 88–95. http://dx.doi.org/10.33930/ed.2019.5007.32(4)-9.

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Orthodox believers have been found to be prejudiced against Protestants, including Adventists. On the one hand, adherents of Orthodoxy see Adventism as a foreign (foreign) religious element, whose members level the millennial traditions of the dominant Church in Ukraine. On the other hand, it is believed that this denomination, combining in its doctrinal system certain elements of the teachings of the Baptist and Jewish religions, has become a religious platform for the spread of heretical ideas among Orthodox Christians. Moreover, religious antagonism on the part of Orthodoxy is also manifested in the terminology still used by Orthodox believers when referring to Protestants, including and Adventists by “sects” or “sectarians”. It is stated that mutual intolerance and religious antagonism can be explained by differences in worldviews and religious competition. Although in the context of world religious tolerance among scholars of the world's leading countries, such terminology to recognized Protestant denominations is unacceptable and discriminatory. However, the authors also cite positive references and responses in the media about Adventists from Orthodoxy. A positive aspect of Adventists is a thorough doctrinal system that is stable, systematic, and publicized. But the most positive response from Orthodoxy was given by Adventist teachings on the principles of a healthy lifestyle.

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Jeffreys, Elizabeth. "LITERARY GENRE OR RELIGIOUS APATHY? THE PRESENCE OR ABSENCE OF THEOLOGY AND RELIGIOUS THOUGHT IN SECULAR WRITING IN THE LATE ANTIQUE EAST." Late Antique Archaeology 6, no. 1 (2010): 511–22. http://dx.doi.org/10.1163/22134522-90000144.

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John Malalas, author of a Christian world chronicle compiled initially ca. 532 and completed ca. 565, shows only token interest in the Christian trappings of the world around him: he records items of ecclesiastical bureaucracy such as councils and the election or deposition of patriarchs. Of far more real concern to him are rituals and strands of belief that are barely Christian, as shown by his references to mystikoi and his millennial preoccupations.

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Chakraborty, Rajshekhar, Areej R. El-Jawahri, Mark R. Litzow, Karen L. Syrjala, Aric D. Parnes, and Shahrukh K. Hashmi. "A systematic review of religious beliefs about major end-of-life issues in the five major world religions." Palliative and Supportive Care 15, no. 5 (2017): 609–22. http://dx.doi.org/10.1017/s1478951516001061.

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ABSTRACTObjective:The objective of this study was to examine the religious/spiritual beliefs of followers of the five major world religions about frequently encountered medical situations at the end of life (EoL).Method:This was a systematic review of observational studies on the religious aspects of commonly encountered EoL situations. The databases used for retrieving studies were: Ovid MEDLINE In-Process & Other Non-Indexed Citations, Ovid MEDLINE, Ovid EMBASE, Ovid PsycINFO, Ovid Cochrane Central Register of Controlled Trials, Ovid Cochrane Database of Systematic Reviews, and Scopus. Observational studies, including surveys from healthcare providers or the general population, and case studies were included for review. Articles written from a purely theoretical or philosophical perspective were excluded.Results:Our search strategy generated 968 references, 40 of which were included for review, while 5 studies were added from reference lists. Whenever possible, we organized the results into five categories that would be clinically meaningful for palliative care practices at the EoL: advanced directives, euthanasia and physician-assisted suicide, physical requirements (artificial nutrition, hydration, and pain management), autopsy practices, and other EoL religious considerations. A wide degree of heterogeneity was observed within religions, depending on the country of origin, level of education, and degree of intrinsic religiosity.Significance of results:Our review describes the religious practices pertaining to major EoL issues and explains the variations in EoL decision making by clinicians and patients based on their religious teachings and beliefs. Prospective studies with validated tools for religiosity should be performed in the future to assess the impact of religion on EoL care.

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Noor, Wahyudin. "PENDIDIKAN AGAMA ISLAM DAN ANTISIPASI RADIKALISME KEAGAMAAN." Scientia: Jurnal Hasil Penelitian 4, no. 1 (2019): 85–100. http://dx.doi.org/10.32923/sci.v4i1.1115.

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This paper is structured and aims, first, to describe the implementation of Islamic Religious Education in high schools in the Pangkalpinang City, and second, to reveal the implications of the implementation of Islamic religious education in an effort to anticipate the strengthening of religious radicalism in high school students in the Pangkal Pinang City. The results can be explained as follows: 1) the implementation of Islamic religious education in high schools in the Pangkalpinang City generally aims to increase knowledge, convey the teachings and rules of Islamic religion, change morals and foster students according to religious rules and improve practices of worship that have not been good. In terms of material, the books used to refer to books published by the Ministry of Education and Culture and some teachers also complete them with other published books. As for the material presented, the teacher occasionally links, for example, the theory of Islamic education with cultural traditions. 2) Implications of the implementation of Islamic religious education in terms of objectives namely how to minimize the strengthening of the understanding of religious radicalism by studying and applying the values of togetherness, goodness, and general values between religions or certain groups; overall the contents of the study references are from official sources. On the other hand, linking Islamic religious education materials with the culture of society is something that needs to be done to anticipate the spread of religious radicalism in schools; from the method side, there is a reduction in indoctrination patterns.

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Zgonjanin, Sanja. "Quoting the Bible: The Use of Religious References in Judicial Decision-Making." CUNY Law Review 9, no. 1 (2005): 31. http://dx.doi.org/10.31641/clr090102.

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Azmi, Ahmad Sanusi. "Narratives of the Prophet’s Early Life in Ṣaḥīḥ Al-Buḫārī: An Analytical Study of Qurʾānic References in Sīra Nabawiyya". Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 15, № 2 (2017): 193–212. http://dx.doi.org/10.1163/22321969-12340051.

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Abstract Research into early Muslim sources has demonstrated that some verses of the Qurʾān have been seen by Muslim scholars as containing direct references to the events of the Prophet’s early life. Modern scholars, however, have questioned the appropriateness and authority of these Qurʾānic references as being accurate sources of information for the Prophet’s biography. Since the ḥadīṯ are regarded as an authoritative exegetical tool for understanding the meaning of Qurʾānic verses, the ḥadīṯ and scholars’ views on the scripture and its relationship to the narratives of sīra nabawiyya must be undertaken. The objectives of this present study are to explore the narratives of the Prophet’s early life as found in Ṣaḥīḥ al-Buḫārī and analyse al-Buḫārī’s perspective on the role of ḥadīṯ as an exegetical tool for Qurʿānic references in sīra nabawiyya. The study is qualitative in nature, as it utilises both critical and analytical approaches for its methodology. The study suggests that al-Buḫārī employed innovative and novel approaches when presenting narratives of the Prophet’s early life. At certain places in his al-Ṣaḥīḥ, by adducing certain ḥadīṯ in detail, al-Buḫārī endeavours to convey one distinctive and irrevocable message to the reader.

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Noegel, Scott B., and Corinna E. Nichols. "Lurking Lions and Hidden Herds: Concealed Wisdom in the Hebrew Bible." Religions 12, no. 7 (2021): 492. http://dx.doi.org/10.3390/rel12070492.

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This article presents evidence for a previously unrecognized literary device in the Book of Proverbs, in which texts that cluster references to animals also contain additional paronomastic allusions to animals. This device accords with the proverbs’ instruction to search for hidden knowledge, and resonates with their emphasis on the study of wild animals as a source of divine wisdom. The device also appears in psalms and prophecies, where it generally entails references to domesticated animals; here, the function appears to be rhetorical or performative. These groupings of concealed allusions to animals also add to the growing number of examples of the textual device of clustering.

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Iwanicki, Juliusz. "Cyfrowy kult przodków – aplikacja Deep Nostalgia jako nowa forma mediatyzacji pamięci religijnej." Humaniora. Czasopismo Internetowe 36, no. 4 (2021): 83–95. http://dx.doi.org/10.14746/h.2021.4.4.

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The paper analyzes a particular example of the expansion of popular culture through a specific mediatization of old photographs and paintings, which consists in transforming works of art into short, simulated videos. This new technology was interpreted using religious categories with references to ancestor worship and cultural studies with the paradigm of memory studies. It was theorized that the new processes of mediatization are changing the religious memory of society.

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Charette, Blaine. "The Spirit in Mark." Pneuma 43, no. 3-4 (2021): 400–408. http://dx.doi.org/10.1163/15700747-bja10046.

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Abstract There are fewer direct references to the Holy Spirit in Mark’s Gospel than in the other gospels. For this reason, there has been much less discussion of the significance of the Spirit to Mark’s theology in comparison with other gospels, particularly Luke and John. Yet in the case of Mark it is not helpful or appropriate to assess the importance of this subject based merely on the frequency of use of certain key terms. Of greater importance is the placement of references to the Spirit within the narrative structure of the Gospel and the manner in which the Spirit is brought into relation to other themes and topics that are central to the interests of the Gospel.

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İsmail, Taş, and Havva Sümeyra Altınsoy. "CULTURAL REFERENCES OF TURKISH MIND AND TURKISH SUFISM: YESEVISM." Al-Farabi 75, no. 3 (2021): 129–42. http://dx.doi.org/10.48010/2021.3/1999-5911.11.

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Mystical thought is a critical thought developed against official thought and official scientific understanding. This can be observed and discussed separately in both individual and collective layers of mystical life with its religious epistemological in one way and historical, social, political, and economic aspects in the other. Specific to this study after the death of the Prophet, the religious sciences that emerged during the tadwīn period built on the Arabic language-centered sensualism, and in this regard, it was structured with the Arab form. None of the above-mentioned built sciences satisfy mystical worldviews. Is this attitude of them a “completion process” or a critical intellectual process? We consider the critical intellectual process as a “critical intellectual and vital” step that includes “completion”. The above dilemma continued in Turkish thought even after joining the Islamic civilization. However, we think that a more comprehensive "Turkish mind", including the Islamic civilization along with its previous cultural resources, is maintained in the wise tradition. In this context, we think that the most fundamental and last form that forms the Turkish mind through Gokturk Script, Kashgari's Dīwān and Yesevism is the Turkish language.

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Drummond, John J. "An Editorial Note on References to Husserl’s Works." American Catholic Philosophical Quarterly 66, no. 2 (1992): 131–33. http://dx.doi.org/10.5840/acpq199266220.

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Wellbeloved, Sophia. "G.I. Gurdjieff: Some references to love." Journal of Contemporary Religion 13, no. 3 (1998): 321–32. http://dx.doi.org/10.1080/13537909808580839.

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Journal articles on the topic 'Religious references'

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