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1
Stone, Jim. "A Theory of Religion." Religious Studies 27, no. 3 (September 1991): 337–51. http://dx.doi.org/10.1017/s003441250002103x.
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What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to streng-then the doubt that one exists. Is a religion an attempt to approach God or appropriate the sacred? Then Theravada Buddhism is not a religion, for God and the sacred are irrelevancies in this tradition. Is a religion a practice that expresses and advances the ultimate concern of a large number of people? Then the stockmarket is a religion and so is the drug trade. Such accounts are typically too narrow or too general, unless they are circular. Perhaps religion has no essence.
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Fu, Yu, and Xi Kang. "A Secular Interpretation of God in Christianity under Holographic Theory." Economics, Law and Policy 2, no. 1 (July 1, 2019): p129. http://dx.doi.org/10.22158/elp.v2n1p129.
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God is the core of Christian religion, where the whole Christian faith and creed rest upon. While the relationship between the mortal and God is the fundamental question that makes Christianity distinguish from other religions. This paper aims to discover the secular meaning of God, such as in China, with the perspective of relationship between God and mortal and the theory of holographic theory, which brings atheists a better comprehension of human beings and the universe through a religious philosophy.
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CROMARTIE, ALAN. "THE GOD OF THOMAS HOBBES." Historical Journal 51, no. 4 (November 18, 2008): 857–79. http://dx.doi.org/10.1017/s0018246x08007103.
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ABSTRACTHobbes seems to have believed in ‘God’; he certainly disapproved of most ‘religion’, including virtually all forms of Christianity. This article disentangles the link between his ‘God’ and his ‘religion’; and in so doing illuminates what Stuart writers meant by ‘atheism’. Hobbes agreed with Sir Francis Bacon that ‘atheism’ was typically caused by bad religion (that is, by ‘superstitions’ designed to serve the interests of the clergy). The Hobbesian theory of language rules out the possibility of proving God's existence, but Hobbes seems to have believed in a Designer to whom a prudent man would offer worship. He also thought that commonwealths require revealed ‘religions’, which are shared systems of belief that rest on ‘faith’ in those who first proclaim them. Religions decay when ‘faith’ is undermined by the misconduct of ‘unpleasing priests’, especially if they enjoin ‘belief of contradictories’. Leviathan is anti-atheistic in seeking to undermine priestcraft and eliminate such flaws by reinterpretation of the Bible. Hobbes probably lacked ‘faith’. But he defended liturgy and ceremony even in the circumstances of the early 1650s; the religion that he favoured was a de-clericalized Anglicanism.
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Larsson, Göran. "It’s Not mana, It’s High Gods!" Method & Theory in the Study of Religion 31, no. 4-5 (October 18, 2019): 447–56. http://dx.doi.org/10.1163/15700682-12341467.
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Abstract In this short review and debate article I use Nicolas Meylan’s Mana: A History of a Western Category as a starting point for discussing the Swedish historian of religions Geo Widengren (1907-1996) and his theory of the so-called High God. Resembling mana, the High God theory is a second-order concept that is used to explain the origin of religion in the history of humankind.
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Saiman, Chaim. "Jesus' Legal Theory—A Rabbinic Reading." Journal of Law and Religion 23, no. 1 (2007): 97–130. http://dx.doi.org/10.1017/s0748081400002617.
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These are heady times in America's law and religion conversation. On the campaign trail in 1999, then-candidate George W. Bush declared Jesus to be his favorite political philosopher. Since his election in 2001, legal commentators have criticized both President Bush and the Supreme Court for improperly basing their decisions on their sectarian Christian convictions. Though we pledge to be one nation under God, a recent characterization of the law and religion discourse sees America as two sub-nations divided by God. Moreover, debate concerning the intersection between law, politics and religion has moved from the law reviews to the New York Times Sunday Magazine, which has published over twenty feature-length articles on these issues since President Bush took office in 2001. Today, more than anytime in the past century, the ideas of an itinerant first-century preacher from Bethlehem are relevant to American law.
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Jonte-Pace, Diane. "Object Relations Theory, Mothering, and Religion: Toward a Feminist Psychology of Religion." Horizons 14, no. 2 (1987): 310–27. http://dx.doi.org/10.1017/s0360966900037828.
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AbstractAlthough psychoanalytic object relations theory has been acclaimed for its ability to revitalize the psychological understanding of religion, the implicit sensitivity of object relations theory to feminist concerns has not been recognized. This paper suggests that object relations theory shares with feminist thought three central foci: relationality, mature dependency, and a revaluing of the mother-infant relationship. Through this coincidence of concern object relations theory can move toward a feminist psychology of religion which avoids not only Freud's reductionism toward religion, but also his patricentrism. The psychological antecedents of religious experience, ritual, and the image of God are examined from the object relational perspective, and are located in the maternal-infant matrix. It is suggested that this linkage of culture and mother offers a radical challenge to the psychoanalytic perspective.
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St. Germain, Amos. "Playing with God: Religion and Modern Sport." Journal of Popular Culture 41, no. 1 (February 2008): 182–83. http://dx.doi.org/10.1111/j.1540-5931.2008.00497_14.x.
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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (May 1, 2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.
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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is to know and understand the menaing of plurality in Peekay movie. This study uses qualitative methods, and semiotics studies by using the semiotic theory of the two orders of signification model from Roland Barthes which interpret the signs through the stages of denotation, connotation, and myth, the paradigm used in conducting this research uses the constructivist paradigm. Data collection techniques in research carried out with documents, where researchers look for written sources, both from books, journals, research-relevant research, and the internet media. The results obtained by researchers are displaying several scenes that represent religious plurality, both with visuals and also dialogue and Voice Over contained in the PK film. Such as the scene depicting the buildings of places of worship of each religion, and the way each religion performs worship and Peekay who says that in this world there are many religions and each religion has its own Belief or God, where each of these religions has a way in doing God's commands. The diferents in Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism symbol are the main core in this research.
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Helminiak, Daniel A. "THE PROBLEM OF “GOD” IN PSYCHOLOGY OF RELIGION: LONERGAN'S “COMMON SENSE” (RELIGION) VERSUS “THEORY” (THEOLOGY)." Zygon® 52, no. 2 (May 2, 2017): 380–418. http://dx.doi.org/10.1111/zygo.12345.
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Nurhadi, Nurhadi. "Philosophy of Material Logics Learning Tauhid the Nature of Two-Twenty Work Habib Usman bin Yahya in Islamic Religion Education." ISLAMIKA 1, no. 2 (July 31, 2019): 49–78. http://dx.doi.org/10.36088/islamika.v1i2.201.
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Aqidah Tauhid is belief and knowledge which addresses the form of God, the obligatory nature, the nature of jaiz and the impossible nature. Islam among complete religions teaches Tawheed ahlisunnah waljama'ah, in the frame of ‘Asy’ariyah Maturidiyah, which contains the characteristics of twenty charities ma'rifah, because awaluddin ma'rifatullah" started the religion of knowing God ". Knowing God means having a religion, not knowing Allah means having no religion (infidel). Five Pillars of Islam, the first pillar of the science of monotheism or aqeedah. Learning tauhid must understand the three laws, namely law ‘Aqal, adat and syariat. These three laws are called theories of philosophical aqeedah, the easiest theory to know God with the twofold concept. It consists of four parts, namely the nature of nafsiyah (wujud), salbiyah (qidam, baqa, mukhalafatu lil hawadist, qiyamu bi nafsihi and wahdaniyat), maknawi (qudrat, iradat, knowledge, hayat, sama ', basar and qalam) and maknawiyah (presence , student, aliman, hayyan, sami'an, basiran and mutakalliman). These twenty traits have ta'aluq, namely the nature of qudrat and iradat ta'aluq ta’sir, the same nature ', basar and the knowledge of ta'aluq incisive, the nature of kalam ta'aluq is done. The twenty characteristics are grouped into two properties, namely istighna 'and iftiqar. This is the core content of the content "laa ilaaha illa allah". The second monotheism is the monotheism of the Prophet Muhammad who has the mandatory four characteristics, namely: siddiq, trust, tabigh and fatanah.
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Watini, Watini. "Is Susila Budhi Dharma (Subud) a Religion?" Al-Albab 6, no. 1 (June 1, 2017): 139. http://dx.doi.org/10.24260/alalbab.v6i1.728.
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The government of Indonesia has recognized six offical religions based on certain categories by law. Susila Budhi Dharma known as SUBUD is not included as one of them. The debate on the inclusion of SUBUD as a religion has existed since its existance. This work attemps to explore the experience of SUBUD in dealing with the acknowledment both by people and the schoolars in religious studies and the discource on it. Richard King believes that Subud is a religion since there is mysticim in it (submission to God) with latihan kejiwaan. He may say that it is constructed like what laso is prascticed in Christianity. Subud is not a religious teaching claimed by Subud’s members but Subud is as a religion since the latihan kejiwaan is from God and appropriate with God’s will. In the discussion of Marxian, Durkheimian and Freudian, Subud is considered as a religion since it tends to promote dependance and can disturb economy. While in the views of both Weberian and Eliadean, SUBUD is considered as a religion because it is related to sacred intities and is traditonalism. The works suggests that deeper information would be beneficial for the people within religious studies to accommodate Subud as a religion based on theories in the field. Talal Asad’s theory can develop Subud terminology that it is as a religion since it is categorized as an organization that have structures of leaders and people. Indeed, Subud has proven to separate from the states for its growing and developtment in European countries and the USA.
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Park, Seungbae. "The Exemplar Approach to Science and Religion." Symposion 6, no. 2 (2019): 183–93. http://dx.doi.org/10.5840/symposion20196213.
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We can judge whether some activities are scientific or religious, depending on how similar they are to exemplar scientific activities or to exemplar religious activities, even if we cannot specify the necessary and sufficient conditions for science and religion. The absence of the demarcation between science and religion does not justify the school policy of teaching the creationist hypothesis that God created the universe any more than it justifies the religious policy of teaching evolutionary theory, quantum mechanics, and the Big Bang theory in religious institutions.
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O’Shiel, Daniel. "Sartre’s Three Gods." Sartre Studies International 27, no. 1 (June 1, 2021): 23–45. http://dx.doi.org/10.3167/ssi.2021.270103.
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I argue for three different concepts of God in Being and Nothingness. First I review the relevant scholarship with regard to Sartre, religion, and God. Second I show how Sartre uses three Gods in his ontological system: God as Nature, God as radical Otherness, and God as absolute Value. Third I show that Sartre’s conception of the imaginary explains how a purer, more theoretical conception of God can be perverted into more anthropocentrised and anthropomorphised versions. Fourth I consider the consequences of sticking to more Sartrean notions which ultimately can emphasise humility, respect, and responsibility before Nature, the Other, and Value, thereby calling for a reduction of both anthropomorphism and -centrism in religious faith and our conceptions of God.
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Steglich, David. "A God by any other Name …" Religious Studies 26, no. 1 (March 1990): 117–21. http://dx.doi.org/10.1017/s0034412500020242.
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In his book Ethics Without God, Kai Nielsen voices criticism of Christian thought and morality. In two of his major arguments, Nielsen contends that morality can not be based on the Christian religion or similar theistic metaphysics, and secondly, that if morality is based on God, or God's will, any ‘moral decisions’ are arbitrary and involve no reasoning on the part of the individual. These two criticisms of Christian moral thought can be met by drawing upon the Ideal Observer Theory in ethics.
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Viktorahadi, Bhanu. "Peluru-peluru Kritik Jürgen Habermas terhadap Peran dan Fungsi Agama dalam Masyarakat Modern." Jurnal THEOLOGIA 28, no. 2 (February 20, 2018): 273. http://dx.doi.org/10.21580/teo.2017.28.2.1879.
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<p><em>The wrong understanding about role and function of religion will make religion just function as instruments of legitimating those who use it irresponsibly. Therefore, it is important to take a certain paradigm to see and analyze the role and function of religion. That paradigm in its turn will restore religion in its essential role and function as a system of orientation and interpretation of the meaning of human life, as well as its relationship with God and others. The Theory of Religious Criticism and Communicative Practical Theory of Jürgen Habermas offers evaluative, reflective, and corrective critics of the role and function of religion. The fired criticism will, in turn, help religion restore its role and function as a bridge communicative and relational between human and God and the others. At the same time, religion is expected to return to its role and function in contributing to the realization of a receptive society in rational discursive rooms which in turn will enable the process of human emancipation. The further process of human emancipation is the formation of an increasingly strong personal and social identity, rooted in values </em><em></em><em>or virtues derived from religion itself as the bridge that leads people to the real truth.</em></p>
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Myers, Jacob D. "Bearing Witness to God: Ricoeur and the Practice of Religious Testimony." Literature and Theology 34, no. 4 (October 27, 2020): 391–407. http://dx.doi.org/10.1093/litthe/fraa018.
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Abstract Philosophers of religion and theologians have long debated one of the most fundamental features of religious life, namely, how humans are able to talk about God. More than others, Paul Ricoeur has offered a viable philosophical account for bearing witness to the Divine beyond the strictures of logical positivism. Nevertheless, ‘bearing witness’ (martureó) remains problematic for living religion because it is always already oriented toward a kind of death (martyr). While acknowledging the approbation Ricoeur deserves for enabling religious expression, this essay challenges Ricoeur’s Kantian and Naberian presuppositions in light of feminist philosophies (of religion). Scholars like Luce Irigaray and Grace Jantzen help us think beyond the a priori limits that structure God-talk as a burden to bear, opening thereby a discursive frame beyond the phallogocentric and necrophilic.
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Negara, Made Jaya. "TEOLOGI VAIŚNAVADALAM PUSTAKA BHAGAVAD-GĪTĀ (Tinjauan Nilai pendidikan Sosio-religius)." Jurnal PASUPATI 5, no. 2 (December 30, 2018): 178. http://dx.doi.org/10.37428/pspt.v5i2.121.
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The complex theology in Bhagavad-Gita, and one of them is Vaisnava theology. Vaisnava theology is a part of Hindus theology to emphasize to devote in Visnu as the highest God. Vaisnava as the teaching and a trust (the belief) for the trustee (the believer) in Hindu called by Bhakti (devotion). This research used a qualitative method and as data and source qualitative so descriptive with case study that data analyses to qualitative-descriptive. Choosing Bhagavad-Gita as researching because of Bhagavad-Gita teaching as a lightly that Bhagavad-Gita as the main books where Krishna as a personalty God and miisison by God. These researches combined by some theories, such as religion theory, functional theory and hermeneutika theory.
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Ochieng, Ahaya L. "Islam and Terrorism: The Blurred Boundary Between the Cosmic and this World." Strathmore Law Journal 2, no. 1 (May 4, 2021): 1–20. http://dx.doi.org/10.52907/slj.v2i1.55.
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Today the barbarity of crimes in the name of religion is all the more disturbing particularly when one considers the righteous religious language in which such heinous acts are cloaked. Violence perpetrated in the name of God continues to engage the world at alarming levels. It is in this regard that this study examines the general relationship between violence and religion in the specific context of Islam from the point of view of the cosmic war theory as advanced by Mark Juergensmeyer. The study observes that violent activities related to Islam are a result of the blurring of boundaries between the symbolic cosmic world of religion and this world, as a result of which the symbolic violence of religion translates into real violence. This translation is occasioned by violent groups in Islam legitimising their violence on the inherent symbolic violence of religions as they respond to ‘unfavourable’ local and global structural conditions.
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Senin, Nurhanisah, Mustafa Kamal Amat Misra, Khadijah Mohd Khambali@Hambali, and Wan Adli Wan Ramli. "Proofs Of Incorporeality of God In Islam And Judaism: Analysis On The Discourse Of Al-Ghazālī And Maimonides." UMRAN - International Journal of Islamic and Civilizational Studies 8, no. 2 (June 29, 2021): 1–9. http://dx.doi.org/10.11113/umran2021.8n2.370.
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This study aims to examine the concept of incorporeality of God according to al-Ghazālī and Maimonides. Due to the existence of ‘human-like’ attributes and actions in the Hebrew Bible, it entails to various interpretations towards anthropomorphic verses within Muslim and Jewish society. During the golden age of Islamic civilization, fellow Jews and Christian were seen to be engaged in theological discourse with Muslim scholars. The emerging trend during that time in inculcating rational interpretations into religion has triggered scholars to be engaged in the inter-theological dialogue. Prior to this critical situation, al-Ghazālī and Maimonides were seen playing vital roles in affirming the incorporeality of God and refuting anthropomorphism in their respective religions. Therefore, this study will highlight their methods in affirming the incorporeality of God. In sum, it can be observed that al-Ghazālī employed kalām’s method of arguments on jawhar fard while Maimonides’ methods reciprocate Aristotle’s argument on the theory of motion. Through their propositions, both scholars denounced God to be associated to any form of substance, accident and body. Both argued that God is an incorporeal being that does not possess any forms or figures. However, Maimonides arguing through the theory of motion led to the concept of God as the First Mover. Meanwhile al-Ghazālī opposed against the former concept and argued that God particularized (mukhaşşiş) of every creations. In sum, it is apparent that the argument of incorporeality that serves as the fundamental proposition is essential in having the right understanding on the concept of God. Despite having the similarities in arguing on the incorporeality of God, both al- Ghazālī and Maimonides differ in comprehending the concept of God.
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Moore, Deborah Dash. "Wonder of Wonders: Rethinking Religion in Manhattan." Church History 90, no. 1 (March 2021): 142–45. http://dx.doi.org/10.1017/s0009640721000792.
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God in Gotham issues a challenge: if religion can survive, nay thrive, in Sodom by the Sea, then maybe we need to revise our theory of secularization of the modern world. The book's subtitle articulates its subversive claims: “The Miracle of Religion in Modern Manhattan.” Its alliterative argument suggests a measure of wonder, one of those features of pre-modern life supposedly banished by secularization and the disenchantment of the world.
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Eno, Robert. "Was There a High God Ti in Shang Religion?" Early China 15 (1990): 1–26. http://dx.doi.org/10.1017/s0362502800004983.
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This paper calls into question a consensus belief that the term “ti”帝 (and the term “shang-ti” 上帝), as used in the Shang oracle texts, denoted a supreme deity. Such an interpretation of the term is entirely satisfactory for textual sources postdating the first century of Chou rule, but the evidence of Shang texts suggests that term ti was employed therein as a corporate term denoting deities collectively, as a generic term referring to members of the Shang pantheon individually but not by name, or as an honorific term for the father of the Shang ruler. By exploring the semantics of the term ti through Shang usage and cognate words, a speculative root meaning of “father” is proposed, the graph being a representation of the ancestral altar or of altar figures. If this theory is valid, it calls into question the extent to which proto-bureaucratic features can be ascribed to the Shang pantheon. It also suggests that the concept of supreme divinity in China was either derived from the pre-conquest religion of the Chou, centered upon the deity T'ien, or through a post-conquest universalization of the Chou religion.
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Chryssides, George D. "Is God a Space Alien? The Cosmology of the Raëlian Church." Culture and Cosmos 04, no. 01 (June 2000): 36–53. http://dx.doi.org/10.46472/cc.0104.0207.
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The Raëlian Church is an atheistic religion with a cosmology that is compatible with modern science. Its founder-leader Claude Vorilhon (Raël), whose birth in 1946 is said to herald the new Age of Aquarius, offers a detailed interpretation of Judaeo-Christian scripture that claims a history of encounters a new highly evolved technological society, with the possibility of immortality for those who are worthy. Jung's theory that flying saucers are a modern myth is used to demonstrate how Raëlianism finds it possible to synthesize UFOlogy and religion.
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Goldenberg, Naomi. "Revisiting BISFT Summer School 2006, Harriot-Watt University, Edinburgh, ‘What’s God got to do with it? – Politics, Economics, Theology’." Feminist Theology 27, no. 3 (May 2019): 329–38. http://dx.doi.org/10.1177/0966735019834003.
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The article reflects on a 2006 keynote about sex and religion discussing a topic the author has addressed as a central issue. Although the author has been involved in what has been known as the field of women and religion for decades, theory that is now emerging under the rubric of what is at times called ‘critical religion’, has led her to a different approach to the topic. The article reflects on the past and moves forward to introduce this trajectory of theory. The hope is to convince the reader that thinking critically about sex and religion together is a new and necessary adventure.
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Stulp, Henk P., Jurrijn Koelen, Gerrit G. Glas, and Liesbeth Eurelings-Bontekoe. "Validation of the Apperception Test God Representations: An implicit measure to assess attachment to God representations. Associations with explicit attachment to God measures and with implicit and explicit measures of distress." Archive for the Psychology of Religion 42, no. 2 (July 2020): 262–91. http://dx.doi.org/10.1177/0084672420926262.
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In the context of theistic religions, God representations are an important factor in explaining associations between religion/spirituality and well-being/mental health. Although the limitations of self-report measures of God representations are widely acknowledged, well-validated implicit measures are still unavailable. Therefore, we developed an implicit Attachment to God measure, the Apperception Test God Representations (ATGR). In this study, we examined reliability and validity of an experimental scale based on attachment theory. Seventy-one nonclinical and 74 clinical respondents told stories about 15 cards with images of people. The composite Attachment to God scale is based on scores on two scales that measure dimensions of Attachment to God: God as Safe Haven and God as Secure Base. God as Safe Haven scores are based on two subscales: Asking Support and Receiving Support from God. Several combinations of scores on these latter subscales are used to assess Anxious and Avoidant attachment to God. A final scale, Percentage Secure Base, measures primary appraisal of situations as nonthreatening. Intraclass correlation coefficients showed that the composite Attachment to God scale could be scored reliably. Associations of scores on the ATGR scales and on the explicit Attachment to God Inventory with scores on implicitly and explicitly measured distress partly confirmed the validity of the ATGR scales by demonstrating expected patterns of associations. Avoidant attachment to God seemed to be assessed more validly with the implicit than with the explicit scale. Patients scored more insecure on the composite Attachment to God scale and three subscales than nonpatients.
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Lee, Michael Jeehoon. "The Taming of God: Revealed Religion and Natural Religion in the Eighteenth-Century Harvard Dudleian Lectures." New England Quarterly 83, no. 4 (December 2010): 641–73. http://dx.doi.org/10.1162/tneq_a_00046.
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In the mid–1700s, America's religious leaders feared deism, but by the early 1800s, it had faded from view. The death of its leaders and the rise of pietistic Christianity have been charged with its downfall. At one of its purported hotbeds—Harvard College—another possibility emerges: deism disappeared because, at least in some crucial arenas, it had triumphed, and thus deists were appeased.
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Hohyun Sohn. "God and Textuality: A Critical Study of George Lindbeck’s Postliberal Theory of Religion." Korean Jounal of Systematic Theology ll, no. 35 (June 2013): 7–38. http://dx.doi.org/10.21650/ksst..35.201306.7.
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Fisher, Cass. "Religion without God? Approaches to Theological Reference in Modern and Contemporary Jewish Thought." Religions 10, no. 1 (January 18, 2019): 62. http://dx.doi.org/10.3390/rel10010062.
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Recent scholarship on both ancient and modern Judaism has criticized the identification of Judaism as a religion. From the perspective of the modern period, what has remained unaddressed is the very peculiar religion that Jewish philosophers and theologians have formed. Numerous scholars with varying philosophical and religious commitments depict Judaism as a religion in which belief plays a negligible role and reference to God is tenuous if not impossible. This article charts three trends in modern and contemporary Jewish thought on the subject of theological reference: restricted referentialism, ostensive referentialism, and theological referentialism. The article concludes by discussing new developments in the theory of reference that can further the work of the theological referentialists and help revitalize Jewish theology.
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SCRUTTON, ANASTASIA PHILIPPA. "Why not believe in an evil God? Pragmatic encroachment and some implications for philosophy of religion." Religious Studies 52, no. 3 (August 5, 2015): 345–60. http://dx.doi.org/10.1017/s0034412515000360.
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AbstractPointing to broad symmetries between the idea that God is omniscient, omnipotent, and all-good, and the idea that God is omniscient, omnipotent, but all-evil, the evil-God challenge raises the question of why theists should prefer one over the other. I respond to this challenge by drawing on a recent theory in epistemology, pragmatic encroachment, which asserts that practical considerations can alter the epistemic status of beliefs. I then explore some of the implications of my argument for how we do philosophy of religion, arguing that practical and contextual as well as alethic considerations are properly central to the discipline.
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Kalin, Ibrahim. "God, Life and Cosmos." American Journal of Islam and Society 17, no. 3 (October 1, 2000): 138–39. http://dx.doi.org/10.35632/ajis.v17i3.2058.
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The international Islamabad conference titled God, Life and Cosmos:Theistic Perspectives was held in Islamabad, November 6-9, 2000.Sponsored and organized by the Center for Theology and Natural Sciences(CTNS), Berkeley, United States, Islamic Research Institute (IRI),Islamabad, Pakistan, and International Institute of Islamic Thought (IIIT),Islamabad, Pakistan, the conference drew over fifty scholars from the fieldsof natural sciences and religious studies. A number of interesting paperswere presented on various aspects of the relation between religion and science,and each paper was critically evaluated and responded to by a respondent.The conference commenced with the introductory remarks of MuzaffarIqbal (National Library, Alberta, Canada) and then the keynote speechwhich was delivered by William Chittick, the renowned scholar of Islamicintellectual history and Ibn Arabi. Chittick’s keynote address titled“Modem Science and the Eclipse of Tawhid” focused on the sharp contrastbetween the Islamic concept of tuwhid (Divine unity) and the secularworldview of modem science. Drawing on the traditional distinctionbetween the transmitted (naqli) and intellectual (uqli) sciences, Chittickemphasized the importance of intellectual sciences in confronting the challengesof the modem world. As respondent to Chittick‘s keynote paper,Hasan al-Shafi’i (President of the International Islamic University,Islamabad, Pakistan) further elaborated on the points raised by the keynotespeaker. The f i t day of the conference closed with a wonderful presentationabout Pakistan and its history by the son and daughter of MuzaffarIqbal, the indefitagiable convener of the conference.The papers presented at the conference touched upon nearly all of themajor aspects of the religion-science relationship: the rise of modem physicalsciences and the responses of the Islamic as well as Christian worlds,philosophy of science, modem cosmology, theory of evolution and itsmeaning for the religious worldview, history of Islamic sciences and its ...
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Berman, Nathaniel. "“IN A PLACE PARALLEL TO GOD”: THE DRAFT, THE DEMONIC, AND THE CONSCIENTIOUS CUBIST." Journal of Law and Religion 32, no. 2 (July 2017): 311–39. http://dx.doi.org/10.1017/jlr.2017.30.
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AbstractThe question “What is religion?” has again been roiling the academy, the courts, and public debate. In 1965, the Supreme Court of the United States opined on this question, deciding the fate of would-be conscientious objectors who would not affirm the existence of God. Relying largely on Paul Tillich, the Court ruled in their favor, expanding the notion of “religious belief” beyond its conventional Western confines. This article reexamines the issues raised in this case by exploring the theology of Paul Tillich, particularly its critique of religion as a separate sphere and its challenge to basic tenets of liberal political theory inherited from John Locke. The article, however, also juxtaposes the religion-expanding aspects of Tillich's thought with his strictures about “demonic” distortions of religion, requiring an excursus into Tillich's notions of the divine/demonic relationship. Tillich's rejection of the compartmentalization of “religion” led him to declare that more religious meaning may be found in putatively “secular” artifacts, such as Cubist art, than in conventionally “religious” symbols and institutions, including the Church. This approach both demands a radically interdisciplinary approach to “religion” and casts a skeptical eye on some putatively “religious” claims. The article concludes by juxtaposing Tillich's anti-essentialist critique of “religion” with more recent, and dramatically different, critiques, particularly those advanced by Talal Asad and Saba Mahmood.
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Pouivet, Roger. "Against Theistic Personalism: What Modern Epistemology does to Classical Theism." European Journal for Philosophy of Religion 10, no. 1 (March 11, 2018): 1–19. http://dx.doi.org/10.24204/ejpr.v10i1.1871.
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Is God a person, like you and me eventually, but only much better and without our human deficiencies? When you read some of the philosophers of religion, including Richard Swinburne, Alvin Plantinga, or Open Theists, God appears as such a person, in a sense closer to Superman than to the Creator of Heaven and Earth. It is also a theory that a Christian pastoral theology today tends to impose, insisting that God is close to us and attentive to all of us. But this modern account of God could be a deep and even tragic mistake. One God in three persons, the formula of the Trinity, does not mean that God is a person. On this matters we need an effort in the epistemology of theology to examine more precisely what we can pretend to know about God, and especially how we could pretend to know that God is person.
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Omotayo Foluke, Siwoku-Awi. "Philosophy of Religion and Religious Pluralism from Biblical Perspective and Their Implications for Christian Education." International Journal of Culture and Religious Studies 2, no. 1 (July 2, 2021): 45–78. http://dx.doi.org/10.47941/ijcrs.603.
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Purpose: Students of Christian Religious Studies should be encouraged to learn about other religions in order to enhance their personal conviction and be tolerant and competent in engaging in meaningful negotiation when mediating in crises. It is an exploratory research that has deployed resources from documents, media and personal interaction and inquiries. Religion is a cause of disunity, tribal disparity, ethnic cleansing and wars in most parts of the world. Religion has empowered some individuals to kill, maim, rape, enslave and self-impose on others. It has been mingled with politics in some countries like Iraq, Syria, Afghanistan, Middle East, most African countries and many others. The practice of religion has been used to discriminate against job seekers and in matters of welfare. It brings tremendous gains to some people while others are impoverished. Methodology: Real life occurrences as published by the media of people who have been victims of religious intolerance, violence, psychological and sexual slavery. For instance, in the Middle East entire communities are eliminated by murder and rape of children and youths who are abducted to be subjected to indoctrination or kept as hostages until some money is paid on them. These destructive tendencies forestall development. Findings: The findings are: A God-centered religion should emphasize divine qualities in the lives of believers. Compliance with the National Constitution of one’s country is more beneficial than man-made tenets and laws that are of the least benefits to the general public or human progress and which cause dissension and do not necessarily reflect the nature of God, the Creator but that of an invisible personality that only forms a part of human imagination. Faith in God should be a reason to love fellow humans 1John 4:20. Learning philosophy of religion is training in peaceful coexistence. Religion arouses intense emotions; therefore, it may not deploy rationality in fostering good human relations and respect of the rights of opponents. Unique Contribution To Theory, Practice And Policy: This article contributes to contemporary realities by proposing that democratic governments should institute peace and order by enabling equal rights of worship, freedom of religion, of choice and of self-expression. The research leans heavily on the Bible and the claims of Jesus Christ, a fact of history, whose moral perfection, peaceful lifestyle, teaching and philosophy express values that are worthy of emulation for human development, progress and peace. Key words: pluralism, philosophy of religion, Bible tenets, Islam, Ba’hai, Buddhism
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Habel, Philip, and J. Tobin Grant. "Demand for God and Government: The Dynamics of Religion and Public Opinion." Politics and Religion 6, no. 2 (January 3, 2013): 282–302. http://dx.doi.org/10.1017/s1755048312000570.
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AbstractWe explore the relationship between religiosity and public support for greater government services. We theorize that increases in religiosity and public opinion both reflect demands from citizens in the face of insecurity. We argue that religiosity is comprised of two factors: responses to insecurity; and long-held preferences for religion, or secularity. We show that previous studies that have observed increased religiosity leading to decreased support for government spending have not distinguished among religiosity as driven by secularity versus insecurity. To test our theory, we first estimate a series of simulations, and we then turn to the dynamics of aggregate religiosity and public opinion in the United States over the past fifty years, an environment where long-held preferences for religious goods have remained relatively stable. Consistent with our theory, religiosity and public opinion respond to insecurity; the series are positively correlated, move together through time, and react in similar ways to changes in GDP per capita. Our findings indicate that during times when there is greater insecurity, both religiosity and demand from government increase.
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Crone, Patricia. "The Religion of the Qur’ānic Pagans: God and the Lesser Deities." Arabica 57, no. 2 (2010): 151–200. http://dx.doi.org/10.1163/157005810x502637.
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AbstractThis article (in two parts) is devoted to the first step of an attempted reconstruction of the religion of the Qur’ānic mušrikūn on the basis of the Qur’ān and indisputably earlier evidence alone. The first part concludes that the mušrikūn believed in the same Biblical God as the messenger and that their lesser beings, indiscriminately called gods and angels, functioned much like (dead) saints in later Islam and Christianity. This is not exactly new since it is more or less what Ibn ‘Abd al-Wahhāb concluded three hundred years ago. The second part examines the high God hypothesis and tries to relate the beliefs of the mušrikūn to those of other monotheists in late antiquity, with indeterminate results: in terms of their views on God and the lesser beings, the mušrikūn could equally well be pagan monotheists and Jews (or Judaisers).
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Jackson, Joshua Conrad, and Kurt Gray. "When a good god makes bad people: Testing a theory of religion and immorality." Journal of Personality and Social Psychology 117, no. 6 (December 2019): 1203–30. http://dx.doi.org/10.1037/pspp0000206.
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Jasper, David. "The Artist and Religion in the Contemporary World." Text Matters, no. 1 (November 23, 2011): 216–27. http://dx.doi.org/10.2478/v10231-011-0016-5.
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Although we begin with the words of the poet Henry Vaughan, it is the visual artists above all who know and see the mystery of the Creation of all things in light, suffering for their art in its blinding, sacrificial illumination. In modern painting this is particularly true of van Gogh and J.M.W. Turner. But God speaks the Creation into being through an unheard word, and so, too, the greatest of musicians, as most tragically in the case of Beethoven, hear their sublime music only in a profound silence. The Church then needs to see and listen in order, in the words of Heidegger, to learn to "dwell poetically on earth" before God. To dwell thus lies at the heart of its life, liturgically and in its pastoral ministry, as illustrated in the poetry of the English priest and poet, David Scott. This can also be seen as a "letting go" before God and an allowing of a space in which there might be a "letting the unsayable be unsaid" and order found even over the abyss. This is what Vladimir Nabokov has called "the marvel of consciousness" which is truly a seeing in the darkness. The poet, artist and musician can bring us close to the brink of the mystery, and thus the artist is always close to the heart of the church's worship and its ministry of care where words meet silence, and light meets darkness. Such, indeed, is the true marvel of consciousness in the ultimate risk which is the final vocation of the poet and artist, as it was of Christ himself, and all his saints. The church must be ever attentive to the deeply Christocentric ministry of art and the creative power of word and image in the letting the unsayable be unsaid. With the artist we may perhaps stand on Pisgah Height with Moses with a new imaginative perception of the divine Creation. The essay concludes on a personal note, drawing upon the author's own experience in retreat in the desert, with a reminder of the thought of Thomas Merton, a solitary in the community of the Church.
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Stanisavljevic, Jelena, Dragan Djuric, Ljubisa Stanisavljevic, and Pierre Clément. "Analysis of pre-service and in-service views of evolution of Serbian teachers." Archives of Biological Sciences 67, no. 1 (2015): 317–29. http://dx.doi.org/10.2298/abs140505048s.
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We analysed the potential differences between the conceptions of Serbian pre-service and in-service teachers using controlled parameters such as acceptance of the evolution theory. Our sample includes Primary School teachers as well as Secondary School teachers of Biology and of Language. We show that the ideas of pre-service (PreB) and in-service biology teachers (InB) are more evolutionary than those of their colleagues. In contrast, most creationist responses came from the groups of pre-service language (PreL) and pre-service primary teachers (PreP). The agnostic teachers are more evolutionist than other teachers. The more a teacher believes in God and practices religion, the more creationist he or she is, but a great number of teachers who believe in God are evolutionist or simultaneously evolutionist and creationist. There is a positive correlation between evolutionist answers and the attitude that ?Science and religion should be separated?, and ?religion and politics should be separated?.
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Djabarov, R. "Prince Volodymyr and Islam." Ukrainian Religious Studies, no. 65 (March 22, 2013): 240–46. http://dx.doi.org/10.32420/2013.65.231.
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We know that Prince Volodymyr as Saint of Russia was eventually canonized and proclaimed the saintly saint of God. And in regard to its connection with the Muslim religion, then the domestic authorities from the historical science - such as Karamzin, Tatishchev, Kostomarov, Solovyov, Hrushevsky, Grekov, Tolochko, and even Rybakov and even Gumilev - did not have significant differences. None of them doubted the historical truthfulness of centuries of "trodden" theory of Vladimir's choice of the Great State religion.
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Gibson, Matthew. "THE GOD “DILUTION”? RELIGION, DISCRIMINATION AND THE CASE FOR REASONABLE ACCOMMODATION." Cambridge Law Journal 72, no. 3 (November 2013): 578–616. http://dx.doi.org/10.1017/s0008197313000718.
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AbstractAnti-discrimination complaints by religious employees have constructed seemingly intractable conflicts. The United Kingdom courts have resolved these disputes by diluting individual religious liberty, particularly when determining questions of disadvantage and proportionality under indirect discrimination. This article explores an alternative UK anti-discrimination claim route for religious employees, namely an employer duty of reasonable accommodation. A comparative analysis outlines the corresponding Canadian duty. This model is applied to UK employment cases featuring indirect religious discrimination, specifically those claims which formed the recent applications in Eweida and Others v UK. It is suggested that adoption of the Canadian model be considered: its nuanced approach to proportionality is particularly instructive. Whilst such a UK duty could prove controversial, it would cohere with both normative theory in law and religion and conceptual understanding of anti-discrimination law. Moreover, reasonable accommodation's individualised focus should be acclaimed; it need not compromise collective notions of religious liberty.
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Schaeffer, John. "From Natural Religion to Natural Law in Vico: Rhetoric, Poetic, and Vico's Imaginative Universals." Rhetorica 15, no. 1 (1997): 41–51. http://dx.doi.org/10.1525/rh.1997.15.1.41.
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Abstract: Contemporary scholars have focused on two concepts in Vico's tkinking: the imaginative universal and the sensus communis. For Vico these concepts emerge from the human race's first experience of religion. For over a century Vico scholarship has been divided over how to view this experience. This division falls along Aristotelian lines: that is, the primitive religious experience can be seen either as poetic—God and religion are made by the human imagination—or it can be viewed as rhetorical—God and religion are discovered. Vico derives his idea of natural law from the concepts of the imaginative imiversal and the sensus communis, and their relation to religion will affect decisively the status of Vico's theory of natural law. As a matter of fact, Vico's thinking on this issue is better understood, first, within the context of Rudolph Otto's The Idea of the Body, and second, in the context of the Baroque rather than in the context of Aristotelian categories of religion and poetic. Viewed within these contexts, the origin of religion is a theophany that is neither made nor discovered but witnessed, and the development of natural law is an historical process only understood in retrospect. Vico thus differs radically from other Enlightenment thinkers, especially Hume, in his account of primitive religion and provides a basis for natural law that is neither superstitious nor rationalistic, but religious.
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MCNABB, TYLER DALTON. "Warranted religion: answering objections to Alvin Plantinga's epistemology." Religious Studies 51, no. 4 (September 18, 2014): 477–95. http://dx.doi.org/10.1017/s003441251400033x.
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AbstractAlvin Plantinga over the decades has developed a particular theory of warrant that would allow certain beliefs to be warranted, even if one lacked propositional arguments or evidence for them. One such belief that Plantinga focuses on is belief in God. There have been, however, numerous objections both to Plantinga's theory of warrant and to the religious application that he makes of it. In this article I address an objection from both of these categories. I first tackle an objection that attempts to show that proper function isn't a necessary condition for warrant. After tackling this, I move on to interact with the Pandora's Box Objection. This objection argues that Plantinga's epistemology is weakened by the fact that all sorts of serious religious beliefs could be warranted by using his system.
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Kelly, Michael R., and Brian T. Harding. "Bergson’s theory of war." Philosophy & Social Criticism 44, no. 5 (March 23, 2018): 593–611. http://dx.doi.org/10.1177/0191453718762621.
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Bergson scholars such as Leonard Lawlor, Alexander Lefebvre, Philip Soulez, and Frederic Worms have recently argued that Bergson “places the phenomenon of war at the center of his analysis” in Two Sources of Morality and Religion (1932). We want to contribute to this line of interpretation. We claim that Bergson’s account of the causes of, and solution to, the problem of war can be effectively understood in light of a central tenet of classical political philosophy, namely, the City of God, both the concept and Augustine’s great text, de Civitate dei contra paganos. We highlight the shared view of the root of war in Augustine and Bergson, namely the lust for domination, libido dominandi. Our contribution provides a useful heuristic for understanding Bergson’s account of war, not a claim of Augustine’s influence on Bergson.
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Afrianti, Muflikhatun. "DEWI IZANAMI DAN DEWA IZANAGI DALAM AGAMA SHINTO JEPANG (STUDI SEMIOTIK DALAM FILM NORAGAMI ARAGOTO)." RELIGI JURNAL STUDI AGAMA-AGAMA 14, no. 2 (January 7, 2019): 169. http://dx.doi.org/10.14421/rejusta.2018.1402-02.
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This study examines the mythology of Izanami Goddess and Izanagi God in Japanese Shinto religion and representations of Izanami Goddess and Izanagi God in the film Noragami Aragoto Adachitoka’s creation directed by Kotaro Tamura. This study is important because the story of Izanami Goddess and Izanagi God has never been adopted in modern scientific literature even though it has been listed in several anime in Japan. The research data was collected through documentation on the Kojiki and Nihonsoki books as well as capturing scenes of Noragami Aragoto films. Then analyzed using Christian Metz's language cinematography theory and Rudolf Otto's sacred theory. The results showed that firstly, based on the phenomenological perspective and sacrity from Rudolf Otto, Izanami Goddess and Izanagi God in Japanese Shinto mythology were the ancestors of the Mother and Father of the Gods and divine beings and played an active role in the creation of islands in Japan along with its contents. Secondly, in the Noragami Aragoto film, the perspective of cinematographic language Christian Metz, Izanami Goddess and Izanagi God are represented as mysteries of Father and Mother of Ebisu God (Hiruko) and Yaboku God (Awashima or Aha) with backgrounds that are very different from each other.Key Words: mythology, Shinto, Izanami, Izanagi, cinematographic language, and sacred.
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Idris, Fazilah, Mohd Richard Neles Abdullah, Abdul Razak Ahmad, and Ahmad Zamri Mansor. "The Effect of Religion on Ethnic Tolerance in Malaysia: The Application of Rational Choice Theory (RCT) and the Theory of Planned Behaviour (TPB)." International Education Studies 9, no. 11 (October 27, 2016): 13. http://dx.doi.org/10.5539/ies.v9n11p13.
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<p class="apa">There has been little research done on explaining the ethnic tolerance behavior from the perspective of sociological theories. The authors chose rational choice theory and the theory of planned behavior as they are widely used in explaining the human social behaviour. In this article, the theories are used to explain the effects of religion on ethnic tolerance in Malaysia. The authors also reviewed a number of literatures to study how religion is associated with ethnic tolerance. From the rational choice theory perspective, it was found that ethnic tolerance can be influenced by one’s religious belief if those who practice it are reciprocated with the promise of retributions from God. The theory of planned behavior on the other hand suggests that religion can affect behavior, subjective norms and perception on how one deal with ethnic tolerance. It is recommended that the theories are used by future studies in order to further expand knowledge base on the subject of ethnic tolerance. This study provides ways and means to inculcate ethnic integration in Malaysia and helps to diffuse religious and ethnic prejudices.</p>
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Samarina, Tatyana. "Phenomenology of Religion and Sense of the Infinite." Logos et Praxis, no. 4 (February 2019): 5–11. http://dx.doi.org/10.15688/lp.jvolsu.2018.4.1.
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The article discusses the role of F. Schleiermacher in the design of the project of the religion phenomenology. Schleiermacher's philosophical theory is a complex fusion of Lutheran theology, modern philosophy and the movement of romanticism. His thinking reflected the borderline situation in the intellectual life of the XVIII– XIX centuries. It resultedin creation of a new image of religion, responded to the spirit of the times. Schleiermacher opposes the deistic teachings, showing that religion is an integral part of human life; it is not rooted in the rational conception of God the creator, but in the inner feeling. Even before the development of phenomenologists, he pointed out that inner feeling is at the heart of religion: by eliminating any moral and rational aspects of religion, Schleiermacher laid the foundation for the well-known numinous R. Otto equation. Schleiermacher's attitude to both the dogmatic and the ritual side of religion was extremely negative, since personal religiosity does not need an external church, in fact a person who has infinitely grasped stands outside the church rituals, because he is the legislator of his own inner religion of feeling. Schleiermacher is one of the first theorists of religious pluralism who formed the most important position of the future science of religion: the comparison of religions is possible, since the religion of feeling common for all mankind made it permissible to search for a single basis of religion and build a large system of religious phenomena united by common principles and implied or actually existing center. According to Schleiermacher, religious experience can also be described in the language of art, since religious experience and aesthetic experience are similar in their basis. Only an experience of the feeling of the infinite can give a person a taste of the religious, and this idea is likely to have the key thought of empathy to the religion phenomenology. Separately, some clauses of Schleiermacher's theory, which were not developed in the writings of religion phenomenologists, are examined in the article.
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Wiedebach, Hartwig. "Logic of Science vs. Theory of Creation: The “Authority of Annihilation” in Hermann Cohen’s Logic of Origin." Journal of Jewish Thought and Philosophy 18, no. 2 (2010): 107–20. http://dx.doi.org/10.1163/147728510x529009.
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AbstractThe difference between Hermann Cohen’s systematic philosophy and his philosophy of religion can be determined via the logical “Judgment of Contradiction,” viewed as an “Authority of Annihilation.” In Cohen’s Logic of Pure Knowledge the “Judgment of Contradiction” acts as a “means of protection” against “falsifications” that may have arisen on the pathway through the previous judgments of “origin” and “identity.” Cohen thematizes these operations in his Religion of Reason Out of the Sources of Judaism, too. However, there they do not form the grounding for natural science but rather for the knowledge of nature as creation in a strict correlation to God’s uniqueness. Any admixture between God and nature is the falseness that must be excluded via the “Authority of Annihilation.” The Being of God places the world over against the possibility of its own radical Non-Being. Yet at the same time, a second mode of Negation, a relative Nothing providing continuity for the world’s being-there (Dasein), grounded in the “Logic of Origin,” retains its validity. In Cohen’s view a Creation “in the beginning” stands side by side with a continuous “renewal of the world” (hiddush ha-‘olam).
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Olawoyin, O. N. "John Hick’s Philosophy of Religious Pluralism in the Context of Traditional Yoruba Religion." Thought and Practice 7, no. 2 (October 8, 2016): 85–104. http://dx.doi.org/10.4314/tp.v7i2.5.
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This article is an interpretation of John Hick’s philosophy of religious pluralism in the context of traditional Yoruba religion. The ultimate goal of the article is pragmatic, viz. to provide a theoretical basis for peaceful coexistence among different religions in Nigeria. The methods adopted to achieve this objective are hermeneutical/analytical and comparative. Hick’s theory is interpreted and analysed before it is applied to traditional Yoruba theology. His concept of the Transcendent or Ultimate Reality is equated with the Yoruba concept of the Supreme Being or Olodumare. Both Hickean Ultimate Reality and Olodumare are conceived as transcategorial. However, Yoruba divinities are equated with Hick’s personae and impersonae of the Real: like the personae and impersonae of Hickean Ultimate Reality, the divinities are manifestations of Olodumare. This interpretative method can be used to account for differences in the conceptions of the Supreme Being among competing religions in Nigeria, especially Islam and Christianity in their conceptions of God. KeywordsJohn Hick, pluralism, Yoruba, Nigeria, Olodumare, divinities
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Chu, Lan T. "God is Not Dead or Violent: The Catholic Church, Just War, and the “Resurgence” of Religion." Politics and Religion 5, no. 2 (July 30, 2012): 419–40. http://dx.doi.org/10.1017/s1755048312000090.
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AbstractWhile scholars have recognized a resurgence of religion, their focus mainly has been on religion's more violent aspects, overlooking its peaceful capacities and effects. This oversight is due in part to the lack of theoretical rigor when it comes to the study of politics and religion. Using the Catholic Church's opposition to the United States’ 2003 war in Iraq, this article highlights the political significance of religion's moral, symbolic voice, which is as important as the hard power that has traditionally dominated international relations. The post-Vatican II Catholic Church's modern articulation of human dignity and interpretation of just war theory challenges both scholars and policymakers to utilize the peaceful, diplomatic methods that international relations theory and practitioners have made available. Religion's role in politics, therefore, can be one that is supportive of modern political societies and it need not be violent.
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Kirchberger, George Ludwig. "PROBLEMATIK KEKERASAN DALAM PANDANGAN AGAMA KRISTIANI | THE PROBLEM OF VIOLENCE IN THE VIEW OF THE CHRISTIAN RELIGION." Jurnal Ledalero 17, no. 1 (May 26, 2018): 95. http://dx.doi.org/10.31385/jl.v17i1.104.95-118.
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<b>Abstract :</b>
<p align=”justify”>This article intends to consider the relationship between violence and the sacred, using as a starting point a theory espoused by Rene Girard. According to this theory, Girard demonstrates that violence happens because human beings imitate others in determining a desired object. Because of that imitation, a conflict arises between those who possess the same object. This conflict is calmed-down by transferring the reciprical aggression onto a specific group that becomes the scape-goat, to be sacrificed. The ritual of sacrifice is institutionalised in religion. In this way, religion can channel aggression, but it can also hide human violence, by exoressing violence towards the person of God. Following on, Christian revelation is pictured as being a process, in which God reveals Godself in a true attitude, and demonstrates that the violence expressed is between human beings and not towards God. In summary, the Christian religion can be a religion of salvation when it truly studies and proclaims a picture of God as revealed in Judeo-Christian revelation, climaxed in the person of Jesus of Nazareth.</b>
<b>Keywords:</b> Rene Girard, scape-goat; Jesus as the universal scape-goat; Christian revelation; violence and religion.
<b>Abstrak :</b>
<p align=”justify”>Artikel ini mau meneliti relasi antara kekerasan dan kekeramatan dengan bertolak dari satu teori yang diciptakan oleh René Girard. Dalam teori itu Girard memperlihatkan kekerasan terjadi, karena manusia meniru orang lain dalam menentukan objek yang diinginkan. Karena peniruan itu, terjadilah konflik antara orang yang memilih objek yang sama. Konflik itu diredakan dengan mengalihkan semua agresi timbal balik dalam suatu kelompok kepada satu kambing hitam yang menjadi korban. Ritual korban itu diinstitusionalisasi dalam agama. Dengan demikian agama bisa menyalurkan agresi, tetapi juga menyembunyikan agresi antara manusia dalam kekerasan pada diri Allah. Selanjutnya wahyu kristiani digambarkan sebagai proses, di dalamnya Allah memperkenalkan diri dalam sikap yang benar dan memperlihatkan, agresi itu ada di antara manusia dan bukan dalam diri Allah. Kesimpulannya, agama kristiani bisa menjadi agama penyelamatan bila secara sungguh mempelajari dan mewartakan gambaran tentang Allah yang dinyatakan dalam wahyu Yahudi-Kristen dengan puncaknya dalam diri Yesus dari Nazaret.</p>
<b>Kata kunci:</b> René Girard; teori kambing hitam; Yesus sebagai kambing hitam universal; wahyu kristiani; kekerasan dan agama
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Miller, Ivor L. "Religious Symbolism in Cuban Political Performance." TDR/The Drama Review 44, no. 2 (June 2000): 30–55. http://dx.doi.org/10.1162/10542040051058690.
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When a white dove alights on his shoulder, is Fidel Castro being crowned by Obatalá, a Santería god? What is the relationship between Santería, Cuba's vibrant Afro-Caribbean religion, and Cuba's head of state?