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Journal articles on the topic 'Religious studies subject'

Author: Grafiati

Published: 2 June 2025

Last updated: 31 July 2025

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1

al-Sharqawi, Muhammad Abdallah. "The Methodology of Religious Studies in Islamic Thought." Journal of Qur'anic Studies 2, no. 2 (2000): 145–74. http://dx.doi.org/10.3366/jqs.2000.2.2.145.

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The reader of the Qur'an is aware of many Qur'anic forms of inter-religious comparison. One of these is reflected in the context of the controversy of the unbelievers, or the deniers of Islamic doctrine, and one in a descriptive historical context. The Qur'an initiated the comparison of religions and revelations, and Islamic culture witnessed broad-scope activity in comparative religious studies. Islamic thought was opened up to the world's religions and made them an established subject of study and research. The intellectuals of Islam introduced numerous scientific methods which were relevant

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2

Yarotskiy, Petro. "Protestantism as a Subject of Religious Studies." Ukrainian Religious Studies, no. 40 (October 24, 2006): 171–87. http://dx.doi.org/10.32420/2006.40.1807.

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In the last 15 years, in the conditions of independent Ukraine, the study of Protestantism has taken on new qualitative dimensions. The scientific and objectivity of the study was ensured through the use of a source base (Protestant German and Polish-language literature of the 16th - 17th centuries), review and critical literature of the 19th - 20th centuries. (foreign and Ukrainian researchers of Protestantism), access to archival documentation (Russian, Polish, Soviet, including KGB archives, other state institutions on religious affairs). Over the same years, a new cohort of Ukrainian Prote

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3

Fry, Carol. "Religious Education: A racist subject?" British Journal of Religious Education 8, no. 2 (1986): 103–8. http://dx.doi.org/10.1080/0141620860080208.

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4

Tremlett, Paul-François. "Forget worldviews: Towards a Deleuzian religious studies." Journal of the British Association for the Study of Religion (JBASR) 23 (November 11, 2022): 29. http://dx.doi.org/10.18792/jbasr.v23i0.55.

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In this essay I engage in a close analysis of three documents central to the push to place the worldview concept at the front and centre of Religious Studies in schools and universities - the 2018 Commission on Religious Education Report Religion and Worldviews: The Way Forward, Worldview: A Multidisciplinary Report(2020) and The Worldview Project: Discussion Papers (2020). I argue that the documents paint a picture of a subject caught between an objectivist account of a fixed field of really existing religions and a postmodern or Deleuzian mélange of lived interactions and flows. I advocate f

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Kozyrev, F. N., and K. H. ter Avest. "Religious culture as a school subject." British Journal of Religious Education 29, no. 3 (2007): 245–58. http://dx.doi.org/10.1080/01416200701479596.

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6

Hoffmann, Henryk. "The Holy Place as a Subject for the Study of the Geography of Religion." Ukrainian Religious Studies, no. 38 (February 14, 2006): 99–104. http://dx.doi.org/10.32420/2006.38.1727.

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The geography of religion is one of the younger (but dynamically developing) areas of religious studies. The subject of her interests is the reciprocal ties that stand between religion and the geographical environment. On the one hand, the influence of the geographical environment on the formation of religious imaginations is investigated, and on the other hand, feedback, that is, what kind of religion does the change in the geographical environment. In addition, this area of religious studies is engaged in the distribution (or reduction) of individual religions, demographic and statistical

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7

Taofiki Ajani, Salako. "Synergyzing Tertiary Education Islamic Studies Curriculum for A Sustainable Tomorrow." Ulum Islamiyyah 15 (August 3, 2015): 91–109. http://dx.doi.org/10.33102/uij.vol15no.234.

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Islamic Studies is a subject taught at all the levels of formal education today without prejudice to religious background, belief inclinations or geographical boundries. Its study concentrates on the teaching of some subjects like religious studies in addition to other secular subjects like Languages, Law, Mathematics, Science, History, Philosophy etc. This subject has religious and secular topics in its curriculum content. However in the recent times, the number of students studying this subject in the universities has contniued to decrease across the globe and particularly in Nigeria. This d

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Aymer, Margaret P. "The “Subject” and Black Queer Religious Discourse." Black Theology 10, no. 3 (2012): 268–74. http://dx.doi.org/10.1558/blth.v10i3.268.

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9

McLaughlin, Michael C. "The linguistic subject and the conscious subject in mysticism studies." Studies in Religion/Sciences Religieuses 25, no. 2 (1996): 175–92. http://dx.doi.org/10.1177/000842989602500204.

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The current discussion in philosophy of mysticism is heading down two divergent lines. Contextualist studies (notably Steven Katz) employ a linguistic model of the epistemic subject. Critics of contextualism (notably Robert Forman) have offered what this study calls a cognitionalist approach which draws attention to the performance of the conscious subject. The two approaches are combined by some members of the contextualist camp. This study argues that there is an as yet unrecognized complementarity between linguistic and cognitional approaches to mystical philosophy.

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10

Robie, Fanreza, Nurman Ginting, Arwin Juli Rakhmadi, and Riyan Pradesyah. "Religious Learning Using The Sing A Song Method At The Sungai Buloh Guidance Center, Kuala Lumpur." International Journal Of Community Service 3, no. 3 (2023): 195–98. http://dx.doi.org/10.51601/ijcs.v3i3.198.

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Based on the results of observations and preliminary studies, it was found that students' ability to understand religious subjects at the Sungai Buloh Guidance Studio, Kuala Lumpur, was still low, this was evidenced by the process and learning outcomes. This activity is usually held once a week at the Sungai Buloh Guidance Studio. In the activity of conveying religious learning material, there were educators who delivered religious subjects using non-cooperative methods. It was found that when students received religious subject matter, there was a delay. Then there has been no maximum effort

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11

Zhukov, A. V. "The Problem of Religious Safety as a Subject of Philosophy and Religious Studies." Humanitarian Vector 13, no. 3 (2018): 19–26. http://dx.doi.org/10.21209/1996-7853-2018-13-3-19-26.

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12

Smirnov, M. Yu. "Russian Religious Studies in the Liminal Space." Pushkin Leningrad State University Journal 1 (2024): 284–97. https://doi.org/10.35231/18186653_2024_1_284.

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Introduction. Russian religious studies have not easily separated from the scientific atheistic paradigm, but has not reached any new qualitative state that allows it to be considered completely independent. This situation can be likened to a situation of a kind of transition, with the only necessary clarification that it is more or less clear from what state this transition began, but it is not at all clear what state can be the final result of the transition. Content. The incomprehensibility of the final stage of the transition does not, however, negate the reality of being in an intermediat

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Hariyah, Hariyah. "Research Trends in Islamic Studies on Journal of Research and Development and Training Center Ministry of Religious Affairs: Using Co-Words." Record and Library Journal 2, no. 2 (2016): 162. http://dx.doi.org/10.20473/rlj.v2i2.3058.

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Since published in 1976, no studies about the development of the theme or subject of the journal articles published by Research and Development and Training Center Ministry of Religious Affairs, that are useful to see the development of science on religious social fields. Based on that, the aim of this paper is to find out research trends in Islamic studies on journal articles published by Research and Development and Training Center Ministry of Religious Affairs in 2005 – 2014. This study uses analysis of co-words with exploratory quantitative approach. This approach explores areas that have

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Sulaiman, Abdul. "Building multicultural education that tolerates religious diversity." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 47. http://dx.doi.org/10.33474/jemois.v1i1.10097.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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Sinani, Danijel. "You may be the right one? New religions and the alternative religious concepts." Issues in Ethnology and Anthropology 4, no. 1 (2009): 163–82. http://dx.doi.org/10.21301/eap.v4i1.9.

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This paper discuses the attempts of redefining the basic notions and determining the study subject of the new religions studies. The advantages and disadvantages of using the term "new religious movements" are pointed, and a retrospect is given on the basic conceptualizations supported by the most influential authors in the field of new religion studies, but the new terminology and a new approach to the problem are given as well. This paper promotes the use of phrase "alternative religious concept" and arguments are given to support the advantages of such defining of the subject we are engagin

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Kussainov, D. U., N. L. Seitakhmetova, M. M. Nurov, and G. Kuttybekkyzy. "SOCIOLOGY OF RELIGION: EVOLUTION AND SHORT STORIES OF ITS SUBJECT." BULLETIN Series of Sociological and Political sciences 69, no. 1 (2020): 205–9. http://dx.doi.org/10.51889/2020-1.1728-8940.33.

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The sociology of religion is a complex social phenomenon. Religion has various social manifestations, it all depends on what social processes it interacts with. The sociology of religion studies the place and role of religion in society, its development of religion and the attitude of various social and national communities to religion, the functions of religion, types of religions, internal structure, and religious organizations. He does not undertake to answer the question about the truth or falsity of certain provisions of a creed or religious dogmas.

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Hariyah, Hariyah. "Research Trends in Islamic Studies on Journal of Research and Development and Training Center Ministry of Religious Affairs: Using Co-Words." Record and Library Journal 2, no. 2 (2018): 162. http://dx.doi.org/10.20473/rlj.v2-i2.2016.162-175.

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Since published in 1976, no studies about the development of the theme or subject of the journal articles published by Research and Development and Training Center Ministry of Religious Affairs, that are useful to see the development of science on religious social fields. Based on that, the aim of this paper is to find out research trends in Islamic studies on journal articles published by Research and Development and Training Center Ministry of Religious Affairs in 2005 – 2014. This study uses analysis of co-words with exploratory quantitative approach. This approach explores areas that have

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18

Salim, Nasser. "Instructing a model of inclusive Islamic education." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 32. http://dx.doi.org/10.33474/jemois.v1i1.10096.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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19

Aiswa, Alexandria. "Strengthening democracy-based interfaith networks." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 62. http://dx.doi.org/10.33474/jemois.v1i1.10098.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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20

Ghifari, Farhan. "Protection the rights of minority communities in the era of religious freedom." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 81. http://dx.doi.org/10.33474/jemois.v1i1.10099.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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21

Dand, Barrayev. "Constitutional education related to the development of human rights as an effort to prevent radicalism." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 98. http://dx.doi.org/10.33474/jemois.v1i1.10100.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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22

Orye, Lieve. ""It's About Us": Religious Studies as Human Science." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 355–73. http://dx.doi.org/10.1163/157006801x00291.

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AbstractThis article argues that, in order to understand religious studies's debate over reductionism, one should take the social-historical context of the debate and the fteld's subject matter into account. Martin Kusch's work on folk psychology and Ian Hacking's work on 'human kinds' provide an example of how this can take place. The article argues that the study of religion is part of the human sciences and that this area differs from the natural sciences precisely insomuch as the former's subject matter involves a learning reflexive human being. However, large parts of the study of religio

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23

Anshari, Zainal. "Portrait Of Pai In A Catholic School (Case Study of St. Paulus Catholic High School Jember)." Journal Education Multicultural of Islamic Society 1, no. 1 (2021): 19. http://dx.doi.org/10.33474/jemois.v1i1.10095.

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Islamic religious education, including subjects that must be given to students who are Muslim, even though these students study at non-Islamic schools. Likewise, on the other hand, Islamic schools must also facilitate religious education in accordance with the religions of their students. Santo Paulus Catholic High School Jember, including a school that facilitates Islamic religious education for Muslim students. Uniquely, there is a religiosity subject, which includes all universal values in the official religion in Indonesia. The focus of this research is, how is the portrait and dynamics of

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24

Uzlaner, Dmitry. "Jacques Lacan and the Theory of the Religious Subject." Method & Theory in the Study of Religion 29, no. 1 (2017): 31–56. http://dx.doi.org/10.1163/15700682-12341380.

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Jacques Lacan’s theory of the subject is put forward in order to correct what the author calls “the naïve theory of the subject,” which sociologists of religion tend to utilize by default in numerous quantitative sociological studies based on mass surveys and oriented towards obtaining exact, scientific, positivistic knowledge. This article applies Lacan’s three registers—Imaginary, Symbolic, and Real—to the religious sphere and demonstrates their potential implications for the sociological analysis of religion. An analysis of the empirical research on Russia’s post-Soviet religious situation

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White *, John. "Should religious education be a compulsory school subject?" British Journal of Religious Education 26, no. 2 (2004): 151–64. http://dx.doi.org/10.1080/01416200420042000181929.

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26

Bergunder, Michael. "What is Esotericism? Cultural Studies Approaches and the Problems of Definition in Religious Studies." Method & Theory in the Study of Religion 22, no. 1 (2010): 9–36. http://dx.doi.org/10.1163/094330510x12604383550882.

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AbstractThere is an ongoing debate whether esotericism could be a meaningful subject for Religious Studies. The recent history of the academic research into esotericism will be presented and critically discussed, how it has tried to define its subject and how this discussions have reached an impasse. It is proposed that certain theoretical perspectives from cultural studies offer alternative ways in determining a research subject, especially one based on Ernesto Laclau’s concept of “empty signifiers.” This argument will be followed by a methodological application that translates the theoretica

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Alberts, Wanda. "Didactics of the Study of Religions." Numen 55, no. 2-3 (2008): 300–334. http://dx.doi.org/10.1163/156852708x283087.

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AbstractIn contrast to well-established didactics of theologies, the study of religions, even though its field is becoming more and more important in schools and elsewhere in society, has not yet developed a didactic branch. This article outlines and exemplifies three tasks for didactics of the study of religions: (1) analysis of models of education about religion/s, (2) development of concepts for education about religion/s, (3) engagement in practical issues related to education about religion/s, including participation in political and public debates about religion, religious plurality, edu

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Antonov, Konstantin M. "Why does the church need religious studies?" Issues of Theology 2, no. 4 (2020): 576–602. http://dx.doi.org/10.21638/spbu28.2020.404.

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The article, addressed to those involved with church education and science, as well as participants of the religious studies scientific community, offers a set of arguments in favor of the development of academic religious studies as an educational and research practice in higher educational institutions of the Church. The author describes his vision of the problematic situation in the field of scientific disciplines that study religion and indicates the traditional nature of the Church’s appeal to secular humanitarian knowledge. From the point of view of the categories of the ‘existing — ough

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Osmankadić, Merima, Nermina Čordalija, and Tamara Butigan. "Bosnian Translation Equivalents of English Constructions with Permissive Subjects / Bosanski prijevodni ekvivalenti engleskih konstrukcija s permisivnim subjektima." Journal of the Faculty of Philosophy in Sarajevo / Radovi Filozofskog fakulteta u Sarajevu, ISSN 2303-6990 on-line, no. 25 (December 23, 2022): 39–70. http://dx.doi.org/10.46352/23036990.2022.39.

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Even though a verb can assign a variety of thematic roles to the subject, the most typical role for a subject is that of an agent or that of an experiencer for verbs of perception and mental inference. In this paper, we describe constructions where verbs that typically select agent or experiencer subjects occur with subjects expressing thematic roles typical of adverbials: instrument, time or place. We refer to those subjects as permissive subjects. On the other hand, it is argued that in South Slavic languages, non-agents (and non-experiencers) do not show such a strong tendency to occur in t

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30

Soucy, Alexander, and Shelagh Crooks. "Course Design in Religious Studies." Studies in Religion/Sciences Religieuses 44, no. 1 (2014): 91–105. http://dx.doi.org/10.1177/0008429814548174.

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Metacognitive reflection on the process of thinking is widely believed to be an essential ingredient in successful learning. Students who are metacognitively aware of how they are processing new information are better able to take strategic control over their learning. They are able to plan, monitor, evaluate, and even revise their thinking when it is called for. In this paper, we seek to answer the question: How can educators promote the development of metacognitive thinking in Religious Studies courses? We provide a case study of a class of senior students in a seminar on the subject of ghos

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Skrefsrud, Thor-André. "A Proposal to Incorporate Experiential Education in Non-Confessional, Intercultural Religious Education: Reflections from and on the Norwegian Context." Religions 13, no. 8 (2022): 727. http://dx.doi.org/10.3390/rel13080727.

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In Norway, religious education (RE) is a non-confessional and common core subject that should be taught in an objective, critical, and pluralistic manner. As a primary school subject, students learn about a variety of religions and worldviews together in the same classroom. The inclusive framing intends to provide an intercultural space in which the students can enhance their understandings of the beliefs of people whose worldviews differ from their own. Consequently, the subject has privileged an outsider approach, wherein students should learn about religion in a non-partial way, that is, no

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Böwadt, Pia Rose. "Religious Education in Denmark: Towards a More Multifaceted Subject?" Religions 11, no. 11 (2020): 561. http://dx.doi.org/10.3390/rel11110561.

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The article deals with religious education in Denmark, especially the impact of philosophy of life in the curriculum. It will address the question of whether “Christian Studies” has become more multifaceted, or whether it is really a Christian upbringing/existential upbringing in disguise. The article begins with a presentation of the religious, political, and the pedagogical landscapes in Denmark. Subsequently, it examines the impact of the “Philosophy of Life” elements, which form part of the subject taught under “Christian Studies” (Kristendomskundskab). This is followed by an analysis of t

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Miller, Daniel. "The Politics of Religious Repetition." Method & Theory in the Study of Religion 26, no. 3 (2014): 287–307. http://dx.doi.org/10.1163/15700682-12341321.

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Otherwise diverse genealogical critiques of the discursive category “religion” share a concern to highlight the complicity of this category in colonial and neo-imperial projects, which are effected through the depoliticizing of non-Western subject populations. I argue that countering such depoliticization is more difficult than it may appear, and that some such critiques fall into a form of transcendental historicism that, in fact, further depoliticizes the subjects of colonialism and neo-imperialism. I develop this point through a specific consideration of two such studies, suggesting that th

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Obadia, Lionel, and Ruth Illman. "Religious diversity." Approaching Religion 7, no. 1 (2017): 1. http://dx.doi.org/10.30664/ar.65899.

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The subject matter of this special issue is anything but new: religious diversity has already been widely discussed in theology, philosophy, history and sociology. (Too) many times, however, diversity has been measured against the yardstick of the changing face of monotheistic models of religion (mainly Christianity). Asian religions have stood at the opposite end of a spectrum of analytical models in religious studies ever since Max Weber’s classic analysis of Asian religions as mixed systems of beliefs per se. This distinction is, nevertheless, rather problematic, and calls for a closer exam

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Čerim, Admir. "RELIGIOUS UPBRINGING IN SCHOOLING SYSTEMS OF SOME EUROPEAN COUNTRIES AND OF BOSNIA AND HERZEGOVINA." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 9 (December 15, 2011): 225–36. http://dx.doi.org/10.51728/issn.2637-1480.2011.225.

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The paper treats the notion of religious upbringing and its presence in schooling systems of European countries and in the schooling system of Bosnia and Herzegovina. A school subject that treats the field of religious upbringing in educational systems in Europe has different names, and in our speaking area that subject is called ‘religious studies’ with a confessional prefix. Tradition of learning the subject of religious studies in schools of BiH dates back to times of the first schools where educational process was carried out in an organized manner, which has been kept to the present times

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Pfaff, Richard W. "Liturgical Studies Today: One Subject or Two?" Journal of Ecclesiastical History 45, no. 2 (1994): 325–32. http://dx.doi.org/10.1017/s002204690001304x.

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Lambek, Michael. "Recognizing Religion: Disciplinary Traditions, Epistemology, and History." NUMEN 61, no. 2-3 (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 insofa

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Hofri-Winogradow, Adam S. "A Plurality of Discontent: Legal Pluralism, Religious Adjudication and the State." Journal of Law and Religion 26, no. 1 (2010): 57–89. http://dx.doi.org/10.1017/s0748081400000916.

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The norms that the official legal systems of North American and European states apply do not derive directly from any religion. While some of those norms, such as some of the norms governing marriage, do originate, historically, in religion and religious law, no norms are today enforced by those legal systems because the norms are part of a specific religious legal order. And yet, adjudication according to religious norms is commonplace. In North America and Europe, the legal systems applying norms associated with specific religions to adherents of those religions are principally nonstate comm

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Tul'pe, I. A. "Transhumanism and Posthumanism in the Religious Studies Context." Pushkin Leningrad State University Journal 1 (2024): 200–214. https://doi.org/10.35231/18186653_2024_1_200.

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Introduction. The object of the research is the problems of transhumanism (TG) and posthumanism (PG) in the thematic space of religious studies. The subject of the study is the relationship of religion/religions to the ideas and scenarios of the future proposed by TG and PG. Transhumanism and posthumanism pave two paths to the future: radical prolongation of life in the body or disembodied cybernetic immortality. Both are attempts to create a future without death. Content. The article examines religious assessments of trans- and posthumanism, as well as the inclusion of different religions in

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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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Walton-Roberts, Margaret. "RELOCATING THE SIKH SUBJECT." Sikh Formations 7, no. 2 (2011): 195–210. http://dx.doi.org/10.1080/17448727.2011.593349.

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Tofighi, Fatima. "Religious Rituals as Civil hexis." Method & Theory in the Study of Religion 32, no. 3 (2020): 185–204. http://dx.doi.org/10.1163/15700682-12341475.

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Abstract In their attempt to question the assumption that rituals are merely symbolic, Talal Asad and Saba Mahmood tried to show that rituals have functioned as instruments. In Asad’s study of medieval Christianity and Mahmood’s work on mosque women, rituals function to make selves. These instrumentalist readings stand outside the usual modernist representational readings. For these anthropologists, the distinction between representational and instrumental understandings of rituals seems to be very clear. Nationalist modernist readings of Islamic rituals seem to confirm the representational lo

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Polaski, Donald C. "What Will Ye See in the Shulammite? Women, Power and Panopticism in the Song of Songs." Biblical Interpretation 5, no. 1 (1997): 64–81. http://dx.doi.org/10.1163/156851597x00049.

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AbstractThe Song of Songs, until recently imprisoned in male-dominated allegorical interpretations, has now become an important resource for feminist readers. By and large, these critics have understood the female figure(s) in the Song as its empowered Subject-a reflection of the Song's gynocentric social context. Such readings presuppose that this female Subject is a self-constituting individual. Another approach to the question of the Subject, that of Michel Foucault, results in a different reading of the female Subject of the Song. Foucault's use of the Panopticon serves as a model for read

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Çaviş, Fatima. "Islamic theology of revelation read in terms of religious education." Religionspädagogische Beiträge 45, no. 1 (2022): 33–44. http://dx.doi.org/10.20377/rpb-129.

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In the current Islamic religious education discourse in Europe, a process is visible that reflects critically on the traditional teacher-centered and content-oriented concepts of education. It focuses the subjects and their lives in religious education rather than the content itself. In consequence, the question is arising on which hermeneutical and theological foundations such a subject- and context-specific Qurʾānic didactics can be founded: Which concept of revelation/Scripture could ensure an adequate Qurʾānic didactics? Which hermeneutical-exegetical approach could make possible a dialo

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Anoshka, Siarhei A. "A Joke, Mockery, or Something More? The Church of the Flying Spaghetti Monster – an Invented Religion or a New Movement?" Folklore: Electronic Journal of Folklore 81 (April 2021): 81–100. http://dx.doi.org/10.7592/fejf2021.81.anoshka.

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This article attempts to analyse a contemporary phenomenon from the sphere of alternative religiosity in the form of joke religions. The main subject of the analysis is a new religious movement called the Church of the Flying Spaghetti Monster (CFSM), founded in the USA in 2005. By referring to the theory of carnival fun, joining the sacrum and profanum, and passing through the various doctrinal threads of this religious movement, the author attempts to answer the question of whether the CFSM can be considered a genuine religion or only a joke. The article begins with a short reflection on the

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Kolluri, Satish. "Minority Existence and the Subject of (Religious) Conversion." Cultural Dynamics 14, no. 1 (2002): 81–95. http://dx.doi.org/10.1177/09213740020140010701.

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Jackson, Peter. "A guest at the table of the gods: Religion and the origins of academic life." Temenos - Nordic Journal of Comparative Religion 51, no. 2 (2015): 257–76. http://dx.doi.org/10.33356/temenos.53570.

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Proceeding from the Renaissance philosopher Giovanni Pico della Mirandola’s Oration on the Dignity of Man, this paper is an attempt to survey the historical premises of the academic study of religion, both as a practice of detaching the subject matter of religion from its institutional restrictions, and as a practice of rehearsing certain modalities of thought and action (philosophical as well as religious) flourishing in the ancient world long before Christianity conquered the sphere of public worship in the fourth century. By paying particular attention to themes of suspension and commensali

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Barnes, L. Philip. "Light from the East? Ninian Smart and the Christian-Buddhist Encounter." Scottish Journal of Theology 40, no. 1 (1987): 67–83. http://dx.doi.org/10.1017/s0036930600017324.

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One of the most pressing tasks for the Christian theologian at the present time is the construction of a theology of the religions which can adequately account for the continuing diversity of religious belief and practice, and which offers a distinctively Christian approach to religious pluralism. In the last few decades this topic has increasingly commanded the attention of prominent writers (e.g. P. Tillich, W. Pannenberg, J. Moltmann). Not only has it become the subject of numerous monographs and articles, but it seems to have established itself as an indispensable theme within any comprehe

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Beal, Timothy K. "The System and the Speaking Subject in the Hebrew Bible: Reading for Divine Abjection." Biblical Interpretation 2, no. 2 (1994): 171–89. http://dx.doi.org/10.1163/156851594x00204.

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AbstractWhat appears to be self-evident in biblical studies—what "can be assumed"— may in fact be quite problematic. Invariably and unquestionably, scholars of Micah 1:8-9 identify its speaker as the prophet rather than YHWH. Yet when one tugs at a few loose threads, that supposedly self-evident reading unravels. After problematizing that identification, this paper argues for reading YHWH as the profoundly unstable speaking subject of this abjectionable dirge. As such, the divine subject of this prophetic discourse is rendered entirely ambivalent, sweeping through and among the people with all

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Chryssides, George D. "Subject and Object in Worship." Religious Studies 23, no. 3 (1987): 367–75. http://dx.doi.org/10.1017/s0034412500018928.

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If God is not a person, what sense does it make to worship ‘it’? The problem of worship takes on a new aspect in the light of models of God which have recently been promulgated by certain philosophers and theologians – that God is ‘Being itself’, ‘the ground of our being’, ‘experienced non-objective reality’, an inspiring picture, a fictional entity in a religious story, a linguistic device for indicating the fundamentality of our perspective on life or ‘the self not yet become’.

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