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Artículos de revistas sobre el tema "Religions of the future"

Autor: Grafiati

Publicado: 7 de junio de 2025

Última modificación: 2 de agosto de 2025

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1

Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada." Studies in Religion/Sciences Religieuses 35, no. 3-4 (2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.

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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Soc

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2

Gellman, Jerome. "I Called to God from a Narrow Place... A Wide Future for Philosophy of Religion." European Journal for Philosophy of Religion 3, no. 1 (2011): 43–66. http://dx.doi.org/10.24204/ejpr.v3i1.380.

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I urge philosophers of religion to investigate far more vigorously than they have until now the acceptability of varied components of the world religions and their epistemological underpinnings. By evaluating “acceptability” I mean evaluation of: truth, morality, spiritual efficacy and human flourishing, in fact any value religious devotees might think significant to their religious lives. Secondly, I urge that philosophers of religion give more attention to what scholars have called the “esoteric” level of world religions, including components of strong ineffability, weak ineffability, and an

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3

Sukhoverkhov, Anton V., Natalya V. Isakova, and Matvey V. Zatselyapin. "THE FUTURE OF RELIGION AS A WORLDVIEW AND A SOCIAL INSTITUTION." Вестник Пермского университета. Философия. Психология. Социология, no. 3 (2023): 414–25. http://dx.doi.org/10.17072/2078-7898/2023-3-414-425.

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The article studies the reasons for the modern relevance of the religious worldview and analyzes the cur-rent state of and prospects for the transformation of religion under the influence of scientific and techno-logical progress. The research is based on an analysis of works devoted to the study of biological, psycho-logical, mystical, and philosophical foundations of the existence of religion. The authors identified the following fundamental functions of religion in society: ideological, educational, moral, legislatorial func-tions, legitimization/delegitimization of power, development of in

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4

Kollar, Nathan R. "Religions’ Future in the Anthropocene." Worldviews 23, no. 1 (2019): 1–32. http://dx.doi.org/10.1163/15685357-02301001.

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AbstractWhen the present epoch is described as “Anthropocene” human choice is seen as essential to the planet’s future. This essay accepts this presupposition of choice and demonstrates its consequences upon the religions of the world. It does this first by describing what human choices must be made in order to bring about a healthy planet; then provides a way of expanding the current definitions of “religion” so these new social realities will be recognized in the future. It describes in detail how religions have interfaced with planetary necessities in the past and present. Presupposing that

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5

MacKendrick, Kenneth G., and Matt Sheedy. "The Future of Religious History in Habermas’s Critical Theory of Religion." Method & Theory in the Study of Religion 27, no. 2 (2015): 151–74. http://dx.doi.org/10.1163/15700682-12341328.

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In Discovering Religious History in the Modern Age Hans Kippenberg argues that the history of religions is the creative work-product of a cultural and political identity crisis, one in which the comparative history of religions became a means for some European scholars to uncouple from an increasingly halfhearted attachment to Christianity and re-experience their own history in a dynamic new form. A future for religion was thus found in the creation of innovative categories for the re-imagining of the past. For this reason Kippenberg rightly posits that the early scholars of religion are best

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6

Reintoft Christensen, Henrik. "Continuity with the Past and Uncertainty for the Future." Temenos - Nordic Journal of Comparative Religion 55, no. 2 (2019): 201–24. http://dx.doi.org/10.33356/temenos.87825.

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The article examines the newspaper constructions of religion in Danishnewspapers in a quantitative longitudinal analysis from 1750 to 2000and a more qualitative analysis of recent news production from thelast forty years. For the longitudinal part, the database of the digitization of Danish newspapers project is used. Using the available toolsfor quantitative data analysis, the article shows that the category ofreligion and world religions has been visible in Danish newspaperssince 1750. The coverage of world religions is often related to thecoverage of international news. Overall, the article

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7

Tytarenko, Vita. "Pluralization of religion as a consequence of the differentiation of society in utopias and reality." Ukrainian Religious Studies, no. 79 (August 30, 2016): 4–7. http://dx.doi.org/10.32420/2016.79.669.

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The image of the future of religions is interesting to us not only and not so much that to a certain extent presupposes or corrects the future, but also that it characterizes the religious present in which it functions, in close connection with the existing society. Situational versus general change of emphasis in the forms of existence and / or functionality of religion is the result of interaction with society, its various spheres and man. The formation of the newest religious needs, due to which the functionality of religion manifests itself, is a factor in the emergence of various quasi-re

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8

Tytarenko, Vita Volodymyrivna. "Pluralization of religions as a consequence of the differentiation of society in utopias and reality." Religious Freedom 1, no. 19 (2016): 113–16. http://dx.doi.org/10.32420/rs.2016.19.1.947.

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The image of the future of religions is interesting to us not only and not so much that to a certain extent presupposes or directs the future, but also that it characterizes the religious present in which it functions, in close connection with the existing society. Situational versus general change of emphasis in the forms of existence and / or functionality of religion is the result of interaction with society, its various spheres and man. The formation of the newest religious needs, due to which the functionality of religion manifests itself, is a factor in the emergence of various quasi-rel

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9

Lannoy, Annelies, and Corinne Bonnet. "Narrating the Past and the Future: The Position of the religions orientales and the mystères païens in the Evolutionary Histories of Religion of Franz Cumont and Alfred Loisy." Archiv für Religionsgeschichte 20, no. 1 (2018): 157–82. http://dx.doi.org/10.1515/arege-2018-0010.

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Abstract:In their grand narratives on the ancient history of religions, the Belgian historian of religions, Franz Cumont (1868 – 1947) and his French colleague and correspondent, Alfred Loisy (1857 – 1940) both assigned a prominent place to the so-called pagan mystery religions. This paper seeks to identify the specific theories of religion and the deeper motivations underpinning Cumont’s and Loisy’s historiographical construction of the mystery cults as a distinct type of religion within their evolutionary accounts of the history of religions. Through a comparative analysis of their rich corr

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10

Otayek, René, and Comi Molevo Toulabor. "Innovations et contestations religieuses." Politique africaine 39, no. 1 (1990): 109–23. http://dx.doi.org/10.3406/polaf.1990.5401.

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Religious innovation and contestation. In Africa today, all religions - Islam, Christianity, paganism - are on the move. Far from returing to the past, the resurgence of religions questions modernity and for this reason needs to be studied from a political viewpoint. Even though religion may not present a completed alternative project to occidental modernity, it does indicate that secularization does not represent the only future for human societies.

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11

Evolvi, Giulia. "Digital Minority Religions." Journal of Religion in Europe 17, no. 4 (2024): 373–87. https://doi.org/10.1163/18748929-bja10121.

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Abstract Religion has always been, to a certain extent, mediated. Communication practices are at the core of religious communities, but it is in recent decades that the rapid developments of media technologies have created new possibilities for interactions about religion. In this context, a focus on religious minorities represents a unique opportunity for scholars to analyze the internet in nuanced ways within the framework of digital religion. Through the analysis of minority groups, the internet can be understood both as a space of empowerment of marginal voices and as a venue that further

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12

Ben-Pazi, Hanoch. "The Future of Religious Leadership: World Religions in Conversation." Contemporary Jewry 40, no. 1 (2020): 61–66. http://dx.doi.org/10.1007/s12397-020-09339-x.

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13

Smart, Ninian. "The future of religions." Futures 17, no. 1 (1985): 24–33. http://dx.doi.org/10.1016/0016-3287(85)90096-5.

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14

Tsertekidis, Georgios. "Religion and COVID-19 Pandemic: Policy Directions for Potential Future Public Health Crises." HAPSc Policy Briefs Series 4, no. 2 (2023): 171–77. http://dx.doi.org/10.12681/hapscpbs.36696.

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Religion has always been important in human societies. It has also been of great importance during the recent COVID-19 pandemic. There is scientific consensus that its role has been multidimensional. Many religious groups have been endorsing COVID-19 mitigation measures while others have been opposing them. Furthermore, faith-based anti-vaccine stances have been a major obstacle in vaccination campaigns worldwide. In many cases, religious groups and organizations have been providing humanitarian aid, as well as, spiritual and emotional support to individuals and communities during a time of cr

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15

Nde, Paul Ade. "The dynamics of (in) tolerance in some African multi-religious and multi-cultural contexts." African Social Science and Humanities Journal (ASSHJ) 6, no. 1 (2025): 70–84. https://doi.org/10.5281/zenodo.14917792.

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Indigenous religion was the lone practiced belief system before the emergence of Christianity and Islam. The three principal religions recognized within the Cameroonian and Nigerian contexts are Indigenous religion, Christianity, and Islam. The conflicting cohabitation, manifestations, and differences of these religions have resulted in intolerance, insecurity, confusion, manipulation, unrest, and violence since the tolerance extent has become minimal, deceptive, manipulative, and unbearable. This study aims to examine the signification and preoccupations of Indigenous religion, Islam, and Chr

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16

Anna, Dian Nur. "KONGHUCU DI KOREA KONTEMPORER DAN SUMBANGANNYA TERHADAP KERUKUNAN UMAT BERAGAMA DI INDONESIA." Jurnal Ilmiah Ilmu Ushuluddin 12, no. 2 (2016): 239. http://dx.doi.org/10.18592/jiu.v12i2.691.

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Confucianism is a minority religion in Korea and Indonesia, but the spiritual movement of Confucianism can be accepted by some religions and may also be practiced. This study aimed to uncover how did Koh Byong-ik on Confucianism in South Korea in the future and how was this contemporary contribution to religious harmony in Indonesia critical analysis. Results of this study indicated that a statistically Confucian minority turned out after a deep study, a dominating ideology Korea. Though a minority, they had the spiritual strength to embrace a religion. The Confucian doctrine turned out to sup

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17

Bhatt, Mahesh Prasad. "‘Spiritualism’ As The Religion Of Future Or ‘Spiritual Revolution’ In 21st Century." West East Journal of Social Sciences 8, no. 2 (2019): 191–201. http://dx.doi.org/10.36739/wejss.2019.v8.i2.27.

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The evolution of Cognitive Thinking changed the thought processes of the human brain those which we carry forward from our ancestors in the animal kingdom as thoughts of fear, fight, and flight which was necessary for the survival of a species, into evolved thought processes of religions, cultures, philosophies, and science. The Spiritual Thought Process which grew in this ecosystem of different thoughts helped in creating, controlling, reforming, correcting, and further changing of Humanity. We can find many definitions of ‘Spirituality’ in different texts, but most of the time it is connecte

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18

Kıralp, Şevki. "The Relevance of Frankl’s Logotherapy for Today and the Future: Religion and “Man’s Search for Meaning”." Religions 16, no. 4 (2025): 490. https://doi.org/10.3390/rel16040490.

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Viktor Frankl attributes significant importance to religion in relation to the human quest for meaning. According to Frankl, religion maintains its existence and continues offering guidance in the search for meaning irrespective of worldly conditions or developments. Since the 19th century, secularism—initially adopted particularly by Western nations but influential globally—has significantly limited the presence of religion in public life. Although the predictions of positivist scientists did not materialize and science has not “overthrown” religion, the number of religious individuals is rap

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19

Wiles, Lee. "Mormonism and the World Religions Discourse." Method & Theory in the Study of Religion 27, no. 1 (2015): 1–30. http://dx.doi.org/10.1163/15700682-12341265.

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This article examines the ways in which the status of Mormonism within academic comparative religion discourses is quite different from that which has evolved among Latter-day Saint leaders and within the burgeoning field of Mormon studies. Whereas Mormonism is a quasi-Christian New Religious Movement in most world religions textbooks and reference works, some scholars of Mormonism have advanced the expanding Church of Jesus Christ of Latter-day Saints into the position of world religion. In doing so, they have adopted the terminology of a broader taxonomy largely without regard for maintainin

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20

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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21

Tarusarira, Joram, and Gracsious Maviza. "Climate, Security, and the Study of Religion in Africa." Utambuzi: Journal for the Study of the Religions of Africa and its Diaspora 8, no. 1 (2025): 82–93. https://doi.org/10.36615/20t6va54.

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How the security risks associated with climate change, such as social instability and conflicts over dwindling resources, impact the study of religion in Africa has received limited attention from scholars of African religions, despite the need to determine how these impacts influence how religion is conceptualized. However, climate-related security risks intersect with religious beliefs and practices. This article draws on participatory methodologies and an ethnographic study of the security risks stemming from climate change in northern Mozambique. It demonstrates that the emergence of secur

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22

Lvova, Eleonora Sergeevna. "ANTHROPOLOGY AND RELIGIOUS STUDIES: THE INTERCONNECTION BETWEEN “FOLK” BELIEFS AND WORLD RELIGIONS YESTERDAY AND TODAY (USING THE EXAMPLE OF PEOPLES OF SUB-SAHARAN AFRICA)." LOMONOSOV HISTORY JOURNAL 65, no. 2024, №1 (2024): 135–60. http://dx.doi.org/10.55959/msu0130-0083-8-2024-65-1-135-160.

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A signifi cant portion of the world’s population, especially in Asia, Africa, and Latin America, cannot conceive of atheism or a life without religion. In traditional societies, local beliefs permeate every aspect of life from birth to death, sanctifying all stages of socialization. However, in modern times, these be-liefs have largely vanished in their pure form. World religions have not completely supplanted them, as this complex and contradictory process has taken many cen-turies. With the spread of world religions, many characteristics inherent in pre-industrial societies’ beliefs have rec

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23

Igboin, Benson Ohihon. "The Future of the Study of Religions in Africa." Utambuzi: Journal for the Study of the Religions of Africa and its Diaspora 8, no. 1 (2025): 9–20. https://doi.org/10.36615/6b0vks65.

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There is a theoretically intractable argument about what we might mean by ‘Africa’. The origin and knowledge about ‘Africa’ as an identifier or a construct have continued to dictate the agenda for Africa, religions in Africa, and African Studies in Africa and the diaspora. Although ‘religions in Africa’ are receiving profound empirical and methodological attention, this article argues that they have continued to be approached from the theoretical question of what Africa might mean. It further states that the three main religions in Africa—African Indigenous Religion, Christianity, and Islam—ar

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Dourley, John P. "Toward a salvageable Tillich: The implications of his late confession of provinicialism." Studies in Religion/Sciences Religieuses 33, no. 1 (2004): 3–26. http://dx.doi.org/10.1177/000842980403300101.

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In occasional addresses late in his life Paul Tillich confesses to a lingering provincialism in his theology during the same period in which he was completing the third volume of his systematic theology where many of these same provincialisms appear. The article identifies such provincialisms in his ecclesiology, missiology, christology, history of religion and eschatology. The article then argues that his final position, embodied in his understanding of the Religion of the Concrete Spirit, endorses a universal sacramentalism in interplay with mystical and prophetic elements that would appreci

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25

Zhang, Chunni, and Yunfeng Lu. "The measure of Chinese religions: Denomination-based or deity-based?" Chinese Journal of Sociology 6, no. 3 (2020): 410–26. http://dx.doi.org/10.1177/2057150x20925312.

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In the past two decades, scholars have devoted much attention to the measure of Chinese religions, mainly using the scheme based on denominational affiliation, which is the most common approach to religious classification in western societies. However, the denomination-based scheme cannot capture the actual religious life of China. We point out four challenges this scheme encounters in survey research in China: the foreignness of the Chinese term ‘religion’ ( Zongjiao); the misconception of denominational affiliation; the inapplicability of compulsory, one-single-choice religion; and the socia

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Scutt, Jocelynne A. "Religious Freedom and the Australian Constitution – Origins and Future." Denning Law Journal 30, no. 2 (2019): 207–17. http://dx.doi.org/10.5750/dlj.v30i2.1766.

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The most recent Australian Census, conducted by the Australian Bureau of Statistics (ABS) in 2016 (with a 95.1 per cent response rate), confirms that Australia is ‘increasingly a story of religious diversity, with Hinduism, Sikhism, Islam, and Buddhism all increasingly common religious beliefs’.1 Of these, between 2006 and 2016 Hinduism shows the ‘most significant growth’, attributed to immigration from South East Asia, whilst Islam (2.6 per cent of the population) and Buddhism (2.4 per cent) were the most common religions reported next to Christianity, the latter ‘remaining the most common re

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KIDD, IAN JAMES. "Emotion, religious practice, and cosmopolitan secularism." Religious Studies 50, no. 2 (2013): 139–56. http://dx.doi.org/10.1017/s003441251300019x.

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AbstractPhilip Kitcher has recently proposed a form of ‘cosmopolitan secularism’ which he suggests could enable the members of a future secular society to continue to access and benefit from the moral and existential resources of the world's religions. I criticize this proposal by appeal to contemporary work on the role of emotion and practice in religious commitment. Using the work of John Cottingham and Mark Wynn, two objections are offered to the cosmopolitan secularists' claim that the moral resources of a religion could be both preserved by and employed within a secular society whose memb

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Introvigne, Massimo. "The future of new religions." Futures 36, no. 9 (2004): 979–90. http://dx.doi.org/10.1016/j.futures.2004.02.007.

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Siuda, Piotr. "Mapping Digital Religion: Exploring the Need for New Typologies." Religions 12, no. 6 (2021): 373. http://dx.doi.org/10.3390/rel12060373.

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Today, it is challenging to separate online and offline spaces and activities, and this is also true of digital religion as online and offline religious spaces become blended or blurred. With this background, the article explores the need for new typologies of what is religious on the Internet and proposes a conceptual framework for mapping digital religion. Four types of that which is religious on the Internet are presented based on influential classification by Helland. He introduced (1) religion online (sites that provide information without interactivity) and (2) online religion (interacti

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Gruba, Olena. "Must religion die? Long live religion! Religious adaptation to the challenges of time." Essays on Religious Studies, no. 12 (December 31, 2022): 188–91. https://doi.org/10.71294/ersj.2022.06.

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Vyacheslav Ageev's book Religion must die, or in whom will we believe after God is something between a work of non-fiction and a modern textbook on religious studies for specialists and those interested in the history and problems of religions, and particularly the Ukrainian religious context. The author's sense of humor and the occasionally daring way of presenting the material keeps the reader's attention firmly fixed on the text at hand. The book consists of five chapters in which the author examines religion in combination with such phenomena as money, power, madness, pandemic, crisis, sin

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Turner, Bryan S. "Ritual, belief and habituation." European Journal of Social Theory 20, no. 1 (2016): 132–45. http://dx.doi.org/10.1177/1368431016645355.

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It is a common complaint that sociology has little regard for history. One important exception to this standard criticism is the sociology of religion of Robert N. Bellah and his ‘revival’ of Karl Jasper’s notion of the axial age. In this article, Bellah’s evolutionary notions of religion are explored within a debate about historical disjunctures and continuities. A significant challenge to the idea of the continuity of axial-age religions comes from the notion of an Anthropocene. Our relationship to nature has fundamentally changed and the possibilities for ‘improving’ the human body create a

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., Mutakallim. "PENDIDIKAN PLURALISME MELALUI KURIKULUM PENDIDIKAN AGAMA ISLAM BERBASIS KEMAJEMUKAN." Inspiratif Pendidikan 7, no. 2 (2018): 307. http://dx.doi.org/10.24252/ip.v7i2.7914.

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Experts and religious leaders have tried everything in order to create an intimate and harmonious relationship between religious people in this famous, very pluralistic country of Indonesia. Through writings both books, magazines, journals and even through seminars and pulpits of sermons always suggest the importance of cooperation and dialogue between religious groups. Although it seems, their suggestions have not had such an exciting effect. To gain success for the realization of the noble goal of lasting peace and brotherhood among people who in reality have different religions and faiths,

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Schilbrack, Kevin. "New Directions for Philosophy of Religion: Four Proposals." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 46–56. http://dx.doi.org/10.1177/0008429811430058.

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This set of papers explores the topic of “Possible Futures for Philosophy of Religion.” Though the field of philosophy of religion today has grown relatively narrow, these four papers seek to stretch it back out and all four are (as befitting our topic) forward-looking. Although the papers cover several different issues, I am going to shoehorn them into that pre-conceived category—the future of philosophy of religion—and then focus on the parts of the papers central to that category and ignore the other parts that don’t fit that template. This will not do justice to the complexity of the reali

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Wrogemann, Henning. "Neue Wege einer Theologie der Religionen? Anmerkungen in religionswissenschaftlicher und interkultureller Perspektive." Evangelische Theologie 84, no. 6 (2024): 418–30. http://dx.doi.org/10.14315/evth-2024-840604.

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Abstract The article initially distinguishes between three directions of Christian theology of religions (dual, monistic, interactionist). Critical questions are then asked about conventional approaches to a theology of religions from the perspective of discourse theory, economics of religion, sociology of religion and spatial theory as well as an intercultural theology. The thesis is that a future theology of religions must pay greater attention to the actually existing conditions of interreligious relations. Finally the alternative approach of a theology of interreligious relations is propos

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Niemandt, Cornelius J., and Jaco Beyers. "Science of Religion and Missiology at the Faculty of Theology, University of Pretoria: Historical overview, theological discourses and future possibilities." Verbum et Ecclesia 38, no. 4 (2017): 157. http://dx.doi.org/10.4102/ve.v38i4.1663.

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The history and contributions of the Department Science of Religion and Missiology at the UP have been described with a particular focus on a discussion of the understanding of both disciplines. In the case of Science of Religion, the research covers theological discourses in the discipline, attending to issues such as secularisation as well as Theology of Religions. It is argued that, in future, Science of Religion will continue to contribute to three areas of concern, namely studying religions, secularisation and theology of religion and religions. The section concludes with a brief overview

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Valluvassery, Clement. "Dialogue among Religions: For Harmonious and Meaningful Future." Jnanadeepa: Pune Journal of Religious Studies Oct-Dec 2021, no. 24/5 (2021): 104–28. https://doi.org/10.5281/zenodo.5117982.

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This article takes up some scattered thoughts on interreligious dialogue. At the outset the article rushes through various stand-positions of the Catholic Church with regard to other religions pointing to the paradigm shift taken place with Vatican II. The different basic dispositions in the pluri-religious context such as exclusivism, inclusivism, pluralism and ‘<em>perichoresis</em>’ are critically evaluated. It reminds all that dialogue is a method of apostolate and emphasizes the importance of dialogue, especially in the Indian situation. It is pointed out that the dialogues am

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Doney, Jonathan. "The British Council of Churches’ Influence on the ‘Radical Rethinking of Religious Education’ in the 1960s and 1970s." Studies in Church History 55 (June 2019): 593–608. http://dx.doi.org/10.1017/stc.2018.26.

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It is widely accepted that during the later 1960s, Religious Education (RE) in English state-maintained schools underwent a significant transition, moving from a Christian ‘confessional’ approach to an academic study of world religions. A detailed examination of the activities of the British Council of Churches’ Education Department during the period reveals examples of an active promotion of this study of world religions, something that hitherto has been absent from the historiography of RE. For example, the department organized key conferences, meetings and consultations, at which future dir

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Orlin, Theodore. "Prospects for the protection of religious pluralism (Poland, Hungary, Romania, Bulgaria)." Nordisk Judaistik/Scandinavian Jewish Studies 13, no. 1 (1992): 27–37. http://dx.doi.org/10.30752/nj.69471.

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The drastic changes that have dramatically altered the political fabric of Europe raise significant questions as to the future of the interrelationship of religions with states whose political structure is now in flux. A commitment to pluralism, democracy, and respect for religious belief and practice is easily made. The difficult question is the manner in which it is going to be accomplished and secured. Further, given the often strong interaction between nationalistic goals and religious identity, the call for democracy and human rights were and often are in the mutual interest of the religi

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Johnson, Todd M., and David B. Barrett. "Quantifying alternate futures of religion and religions." Futures 36, no. 9 (2004): 947–60. http://dx.doi.org/10.1016/j.futures.2004.02.009.

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Waardenburg, Jacques. "Observations on the Scolarly Study of Religions as Pursued in some Muslim Countries." Numen 45, no. 3 (1998): 235–57. http://dx.doi.org/10.1163/1568527981562177.

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AbstractThe article examines the study of religions at scholarly institutions in Muslim countries. As far as Islam and Islamic thought is concerned, both traditional and overly ideological approaches are problematic from a scholarly point of view. With regard to the study of religions other than Islam, interesting initiatives have been taken in several countries. Difficulties on a practical level include a lack of good handbooks in the “Islamic” languages, while books published in the West are mostly too expensive to acquire. Training in the languages of the various religious Scriptures is vir

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Cox, James L. "The Collective Ownership of Knowledge: Implications for the Study of Religion/s in Local Contexts." Journal of the British Association for the Study of Religion (JBASR) 24 (February 5, 2023): 01. http://dx.doi.org/10.18792/jbasr.v24i0.62.

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The 2021 Conference of the British Association for the Study of Religions coincided with the fiftieth anniversary of the establishment of a degree programme in Religious Studies in the School of Divinity at the University of Edinburgh. After tracing developments in the Edinburgh Religious Studies course, which gradually witnessed a move away from a model based on the world religions paradigm towards emphasising the centrality of teaching about and conducting research on religions in local contexts, this paper argues that discerning future directions in the study of religion/s must begin by exa

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Tytarenko, Vita Volodymyrivna. "Prediction in the religious sphere as a factor for ensuring the stability of social development: philosophical and religious studies analysis." Religious Freedom, no. 17-18 (December 24, 2013): 29–34. http://dx.doi.org/10.32420/rs.2013.17-18.980.

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The Milan edict 1700 years ago - in 313 proclaimed religious tolerance on the territory of the Roman Empire. How religious tolerance can exist in today's multiconfessional world, where there are processes of convergence of politics and religion, when the return of religion to the public arena and in world politics, in particular, raises the question of the peculiarities of its functioning. Securitization, and even more substantiated scenarios of the religious future? What, in fact, will mean deepening the process of globalization for the future of religion? Confrontation of two central trends

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Crow, Karim Douglas. "Hans Kung (trans. John Bowden): Islam: Past, Present and Future." ICR Journal 1, no. 3 (2010): 547–50. http://dx.doi.org/10.52282/icr.v1i3.741.

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The historian-theologian Hans Kung is best known today for his passionate pursuit of inter-religious dialogue and understanding within a global perspective. Since the 1960s he was professor of Ecumenical Theology at the Eberhard-Karls-Universitat of Tubingen in Germany and Emeritus Professor there from 1996. This dissident Swiss Catholic priest is a controversial theologian and prolific author in the inter-faith industry.Since 1995, his primary occupation has been President of the Foundation for a Global Ethic (Stiftung Weltethos). He described what world religions share in common, not what se

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Perevezentsev, S. V. "On the question of the religious factor in politics." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 2 (2021): 154–70. http://dx.doi.org/10.24290/1029-3736-2021-27-2-154-170.

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The article examines the phenomenon of the religious factor in modern world politics, suggests taking into account the religious factor along with other factors of historical development (economic, political, social, natural and climatic, etc.). From the traditionalist point of view, the confrontation between the teachings of humanism and traditional religions is shown, as a spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed: the process of purposeful destruction of traditional values, religions and cultures and t

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Atabongwoung, Gallous, Johannes M. Lütz, and Denise A. Austin. "Invigorating Interfaith Consciousness for the Common Good: Reimagining the Role of African Religion and Pentecostalism in Contemporary South Africa." Religions 14, no. 4 (2023): 486. http://dx.doi.org/10.3390/rel14040486.

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Contemporary South Africa reflects complex, diverse, and evolving religious realities. Changes continue to manifest at the confluence of encounters between various religions and rapid changes in social institutions that affect, in one way or another, various religions in the nation. These realities are typically embedded in sociocultural contexts and give clarity and meaning to religious experiences. In the post-apartheid era, the spirit of openness toward religious tolerance often dwindles when it comes to interactions between African religion and Pentecostalism. When people understand why fo

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Lazenby, J. Mark. "On “spirituality,” “religion,” and “religions”: A concept analysis." Palliative and Supportive Care 8, no. 4 (2010): 469–76. http://dx.doi.org/10.1017/s1478951510000374.

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AbstractObjective:With increasing research on the role of religion and spirituality in the well-being of cancer patients, it is important to define distinctly the concepts that researchers use in these studies.Method:Using the philosophies of Frege and James, this essay argues that the terms “religion” and “spirituality” denote the same concept, a concept that is identified with the Peace/Meaning subscale of the Functional Assessment of Chronic Illness Therapy — Spiritual Well-being Scale (FACIT-Sp).Results:The term “Religions” denotes the concept under which specific religious systems are cat

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Hunt, Mary Elisabeth. "Feminist Theologies: Looking Back To Look Ahead." Mandrágora 27, no. 2 (2024): 33–50. http://dx.doi.org/10.15603/ma27233-50.

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Feminist theologies in the U.S. are the reason why attention to gender has changed religions. Feminist studies in religion and social activism go hand in hand. These twin foci form a useful backdrop for understanding contemporary feminist spirituality which is a concrete coupling of religious dynamics and feminist action. That spirituality is the product of feminist work in religion and has an impact on society. Brief descriptions of a small sample of the groups that continue to deepen this work point to a bright future for feminist theologies despite backlash and obstacles.

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Agyeman, Yaw Sarkodie, and Samuel Awuah-Nyamekye. "African Traditional Religion in Contemporary Africa: The Case of Ghana." Oguaa Journal of Religion and Human Values 4 (June 1, 2018): 1–22. http://dx.doi.org/10.47963/ojorhv.v4i.347.

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Globalisation does not permit any religion to be an island to itself. Indigenous cultures all over the world bear the brunt of a consequent of globalisation--religious pluralism. On the continent of Africa, the five major world religions, notably Christianity and Islam, are slugging it out against each other and, most of the time, collectively against the indigenous religion of the African. Besides the challenges religious pluralism poses to the indigenous religion, Africa, like never before is being opened up for investment and the intrusion of the mass media and the internet. This paper is a

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Garciandía Igal, David. "The Future of Secular Law in Spain: A Model Based on the Evolution of Religiosity and Religious Influence on Law." Journal of Law, Religion and State 11, no. 1-3 (2023): 59–89. http://dx.doi.org/10.1163/22124810-11010003.

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Abstract This article analyzes how the evolution of religiosity will affect the secularity of Spanish law. In a liberal constitutional system such as that of Spain, the influence of religion on law is inevitable. The article proposes a model based on two variables: the increase or decrease of the religious population and the capacity and willingness of religions to influence secular law. The four possible resulting scenarios are religious aggrandizement (a growing religious population seeking to shape the law); religious secularization (a growing religious population with a worldview compatibl

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Horyna, Bretislav. "Czech Religious Studies: Past, Present, Future'." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 254–68. http://dx.doi.org/10.1163/157006801x00237.

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AbstractThe Czech academic study of religions has a rich, eventful and sometimes paradoxical history. To be sure, it is a history that is difficult for some readers to imagine since they reside in a complex but nevertheless transparent context, one both scientifically and academically structured. In this essay I will chart the development of the Czech study of religions, and evaluate its basic elements and central issues. In order to avoid the confusion of too many names, texts and schools, I will concentrate on the major trends in research and the methodological basis in each phase of its dev

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