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Artículos de revistas sobre el tema "Religious"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 25 de julio de 2025

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1

Nikiforova, Basia. "RELIGIOUS LANDSCAPE OF VILNIUS: A PHENOMENOLOGICAL GLANCE / VILNIAUS RELIGINIS PEIZAŽAS: FENOMENOLOGINIS ŽVILGSNIS." CREATIVITY STUDIES 4, no. 1 (2011): 101–9. http://dx.doi.org/10.3846/20290187.2011.577183.

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The traditional religious landscape is changing considerably, and the current religious landscape exhibits a remarkable variety. The religious landscape was shifting. Today in Europe there are three general trends – secularization, new spirituality and immigrant religions such as Islam, Buddhism, Hinduism additional to Judeo-Christian tradition. Phenomenological approaches are crucial for developing new and deepening existing modes of cooperation between dissimilar cultures and religions. Using phenomenological approach we look on religious landscape of Vilnius as pluralistic from the two gene

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2

Ames, Christine Caldwell. "Medieval Religious, Religions, Religion." History Compass 10, no. 4 (2012): 334–52. http://dx.doi.org/10.1111/j.1478-0542.2012.00836.x.

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3

Chung, Dingyu. "Evolutionary Origin of Religions and Religious Evolution: Religious Neurosociology." Journal of Behavioral and Brain Science 08, no. 09 (2018): 485–511. http://dx.doi.org/10.4236/jbbs.2018.89030.

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4

Thomas, Paul Brian. "Bible Lessons with Raëël: On Religious Appropriation in ET-Inspired Religions." Nova Religio 14, no. 2 (2010): 6–13. http://dx.doi.org/10.1525/nr.2010.14.2.6.

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As an introduction to Nova Religio's special issue on ET-inspired (UFO) religions, this article maintains that despite less media attention since the furor surrounding the Heaven's Gate suicides, ET-inspired religions are still active. Moreover, increasing speculation linking extraterrestrials to 2012 apocalyptic scenarios, coupled with a significant percentage of the population who believe in extraterrestrial visitation, seems to indicate that purveyors of ET-inspired religious perspectives will continue to have a market. Rather than focusing upon the "strange" and seemingly "bizarre" nature

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5

Halidin, Ali. "MEMBANGUN HARMONISASI DENGAN BEDA AGAMA." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.

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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it

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6

Rustamov, Bobomurod. "RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN." American Journal of Political Science Law and Criminology 04, no. 05 (2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.

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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.

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7

Ališauskienė, Milda, and Edward Irons. "Religious Leadership in New Religions." Nova Religio 24, no. 4 (2021): 5–10. http://dx.doi.org/10.1525/nr.2021.24.4.5.

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The introduction to this special issue on religious leadership in new religions discusses questions arising from existing published theoretical and empirical research into religious leadership. Theoretical contributions are made in articles by five authors, James T. Richardson, David G. Bromley, Liselotte Frisk, Susan J. Palmer, and Milda Ališauskienė. The articles by Frisk, Palmer, and Ališauskienė discuss original empirical data disclosing features of women’s religious leadership in new religions and the influence of social context and power relations to it. This special issue of Nova Religi

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8

Vermander, Benoît. "Sinicizing Religions, Sinicizing Religious Studies." Religions 10, no. 2 (2019): 137. http://dx.doi.org/10.3390/rel10020137.

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From 2015 onwards, “sinicizing religions” has become the mantra of China’s religious policy, inspiring new regulations and constraining the functioning of religious organizations. After summarizing the “sinicization” doctrine and policy, this paper examines how Chinese scholars in religious studies position themselves in such a context. It reviews the developments of the field after 1979; it appraises the complex interplay between the scholarly community and policy makers; it examines how scholars in religious studies now respond to the official policy, as they strive to balance descriptive an

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9

Robbins, Thomas. ""Uncivil Religions" and Religious Deprogramming." Thought 61, no. 2 (1986): 277–89. http://dx.doi.org/10.5840/thought19866128.

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10

DeVan, Benjamin B. "Religious Tolerance in World Religions." Journal of Religion in Europe 4, no. 3 (2011): 512–15. http://dx.doi.org/10.1163/187489211x592076.

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11

Mikheev, Vladimir. "Can Religious States and Representations Be Religious and Secular? A Critique of the Psychology of Religion." State Religion and Church 6, no. 1 (2019): 44–64. http://dx.doi.org/10.22394/2311-3448-2019-6-1-44-64.

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12

Lester, Emile. "Religious Autonomy and World Religions Education." Religion & Education 31, no. 2 (2004): 62–82. http://dx.doi.org/10.1080/15507394.2004.10012341.

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13

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

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

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14

Bacevičiūtė, Danutė. "SEKULIARI KASDIENYBĖ IR RELIGINĖ PRASMĖ: ETIŠKUMO IR RELIGIŠKUMO SANTYKIS." Religija ir kultūra 10 (January 1, 2012): 7–21. http://dx.doi.org/10.15388/relig.2012.0.2742.

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Straipsnyje svarstoma religinės prasmės galimybė sekuliarios kasdienybės sąlygomis. Remiantis Charles’o Tayloro sekuliarizacijos proceso tyrimais, siekiama ne likti prie sociologijoje įsitvirtinusios tezės apie religijos vaidmens menkėjimą šiuolaikinės visuomenės gyvenime, bet mėginti iš naujo apmąstyti, kas yra religiškumas šiandien. Pastebima, kad kasdienėje sekuliarioje sąmonėje įsitvirtinęs „Apšvietos mitas“ apsunkina prieigą prie religijos tradicine prasme, tačiau suteikia galimybę įsižiūrėti į pačią kasdienybę. Remiantis Jacques’o Derrida „religijos be religijos“ apibrėžtimi aptariamas t

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15

Kim, Chongsuh. "Contemporary Korean Religious Change in the East-West Religious Context." Alternative Spirituality and Religion Review 9, no. 1 (2018): 4–19. http://dx.doi.org/10.5840/asrr20187345.

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The most prominent characteristics of the religious situation in contemporary Korea can be said to be the following: first, the religious population is large and is increasing rapidly at present. Second, in a situation of multi-religious coexistence, no particular religion takes precedence over another; Western religions, however, are challenging and gradually overwhelming Eastern religions. In this paper, I argue that these two features are closely related to each other. When compared with other countries, religions are growing more rapidly in Korea and with an unusual level of enthusiasm, a

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Rohan, J. C. Paul. "Religious Indifference and Lived Atheism: The 'Religious Pulse' of the World at Present." Vidyankur: Journal of Philosophical and Theological Studies XXIII/1, Jan-June 2021 (2021): 56–64. https://doi.org/10.5281/zenodo.4718227.

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Atheism is marked by its nearness to religion. As a trend it was considered a potential enemy of religion. The rejection of God or any absolute or divine realities and the dismissal of religions as artificial and superfluous to mankind were regarded as the core contents of the atheistic tendencies. Nowadays these contents are replaced by religious indifference and practical non-belief in God and religion. The militant atheism has come to an end and the traditional atheistic tendencies have paved the way for practical ‘lived atheism’ in the form of religious indifference. Thus, the

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17

Sumbulah, Umi. "Pluralism and Religious Harmony in Religious Elites Perspectives in Malang City." Analisa 22, no. 1 (2015): 1. http://dx.doi.org/10.18784/analisa.v22i1.139.

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This study aims to understand the religious elite view of pluralism and religious harmony in Malang. The study was focused on the meaning of pluralism and religious harmony, efforts and things that support and hinder the realization of religious harmony. Empirical research data with qualitative-phenomenological approach was collected through interviews and documentation. The results show: first, the meaning of religious pluralism for the religious elites is very varied, which is the same as tolerance, mutual respect, the goal of all religions are the same, and recognize the fact that there are

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18

Hewitt, Marsha. "Affective and Cognitive Dimensions of Religious Experience: Toward a Conceptual/Theoretical Integrative Perspective." Studies in Religion/Sciences Religieuses 41, no. 1 (2012): 33–45. http://dx.doi.org/10.1177/0008429811430056.

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Although it may be widely accepted that the capacity for religious experience constitutes a mental state which, as with all mental states and inner experiences, has a neurological foundation, it is not so readily agreed upon as to what the psychological significance of such a state might be. That is to say, what are the affective components that pertain to that ‘more’ of religious experience that can be identified across specific religious traditions and histories? For William James, the proper study of religions must begin with the actual, felt religious experiences of human beings in specifi

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19

Turner, Bryan S. "Managing religions: state responses to religious diversity." Contemporary Islam 1, no. 2 (2007): 123–37. http://dx.doi.org/10.1007/s11562-007-0011-1.

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20

Pažėraitė, Aušra Kristina. "RELIGIJŲ KAIRIOJO KELIO DIFUZIJA IR TRANSFORMACIJOS ŠIUOLAIKINĖJE POPKULTŪROJE." Religija ir kultūra 8 (January 1, 2011): 17–36. http://dx.doi.org/10.15388/relig.2011.0.2756.

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Šio tyrimo tikslas – apčiuopti XX a. pabaigos–XXI a. pradžios popkultūroje, konkrečiai, kinematografijoje reiškinius, kuriuos galima interpretuoti kaip vykstantį normatyvinių, įsitvirtinusių religijų palaikomų religinių doktrinų, praktikų ir moralės normų perkonstravimą XIX a.–XX a. pradžios okultinių judėjimų mokymų, praktikų ir simbolikos pagrindu. Buvo parodyta, kad šie reiškiniai yra platesnių kultūrinių ir religinių procesų dalis, o būtent – kaip difuzija viešojoje, sekuliariojoje erdvėje to, kas šiame tyrime buvo formuluojama kaip „kairysis kelias religijose“. Viešojoje erdvėje vyksta pr

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21

Rahmat, Munawar, Endis Firdaus, and M. Wildan Yahya. "Creating Religious Tolerance through Quran-Based Learning Model for Religious Education." Jurnal Pendidikan Islam 5, no. 2 (2019): 175–88. http://dx.doi.org/10.15575/jpi.v5i2.6467.

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Religious tolerance is one of the competencies listed in Indonesia higher education curriculum. There is a need to design learning model that can increase students’ religious tolerance in higher education. This study aims to produce a learning model for religious education which is based on the Quran to nurture students’ religious tolerance. To answer the problem of this study, a quasi-R&D model was chosen. This research is multi-years. In the first year (2019) a learning model was tested. The research findings showed that the lecture model was carried out in six stages: describing the Qur

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22

Minhaji, Minhaji, and Nurul Qomariyah. "RELIGIOUS ENVIRONMENT: Penciptaan Suasana Religius di Sekolah." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 10, no. 2 (2016): 231–42. http://dx.doi.org/10.35316/lisanalhal.v10i2.126.

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Religious Education is a field of study that must be given to students at each level of education, where implementation has become a national commitment, so its presence becomes an absolute element in the moral formation of the Indonesian nation. There have been many deviation and moral degradation, as a result of the development of science and technology education.Thereforeneed to be applied in view of Islamic education to the creation of a religious atmosphere in the school environment that is not enough to do in the classroom.The creation of a religious atmosphere in the school is very urge

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23

Arafat Noor Abdillah and Syafira Anisatul Izah. "DINAMIKA HUBUNGAN ANTARA AGAMA LOKAL, AGAMA RESMI, DAN NEGARA." Mukaddimah: Jurnal Studi Islam 7, no. 1 (2022): 132–50. http://dx.doi.org/10.14421/mjsi.71.2966.

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Discrimination against local religions frequently imposes stigmas on Indonesian society, resulting in long-term trauma for their adherents. This does not always result from the perpetrators or the religious practices they perform. Religious institutions and associative organizations that can be formalized by using adherents of certain religions have a huge hand in the dynamics of inter-religious relations. This function cannot be separated from religious elites who have religious authority and create their own personal privileged space to determine collective settlement on the production and r

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24

JANAH, SITI WARDATUL, and SYARIF MAULIDIN. "STRATEGI SEKOLAH DALAM MEMBENTUK KARAKTER RELIGIUS PADA ANAK USIA DINI: STUDI DI PAUD LASKAR PELANGI SRIKATON." EDUKIDS : Jurnal Inovasi Pendidikan Anak Usia Dini 4, no. 2 (2025): 69–79. https://doi.org/10.51878/edukids.v4i2.4201.

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This study aims to examine the formation of religious character in early childhood at PAUD Laskar Pelangi, which plays a crucial role in shaping a generation with good morals and ethics. The main focus of this research is to explore how religious values, such as obedience to religious teachings, tolerance towards other religions’ practices, and living in harmony with people of different faiths, are implemented at PAUD Laskar Pelangi. The research used a qualitative approach, with data collection techniques including observation, interviews, and documentation. The findings reveal that religious

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25

Nitumoni, Dutta. "Contrasting Religious Ethics: Insights from Prophetic Religions and Indian Religions." Academic 3, no. 1 (2025): 1135–46. https://doi.org/10.5281/zenodo.14878234.

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26

Hamdanah, Hamdanah, Zainap Hartati, Neela Afifah, and Hilmatunnisa Hilmatunnisa. "Multi-religious families." LITE: Jurnal Bahasa, Sastra, dan Budaya 20, no. 2 (2024): 164–77. http://dx.doi.org/10.33633/lite.v20i2.11273.

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One interesting social reality in Central Kalimantan society is interfaith marriages, so religious diversity occurs in families. This research aims to examine religious diversity in a family related to the religious practices of each religion and the religious values built into everyday life. The research method used was qualitative, with a case study approach on families of different religions in the Central Kalimantan region. The subjects of this research were 5 families: 3 families from Danau Pantau Village, Kapuas Regency, and 2 families from Antang Kalang Village, East Kotawaringin Reg

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27

Chen, Jianlin. "Bias and Religious Truth-Seeking in Proselytization Restrictions: An Atypical Case Study of Singapore." Asian Journal of Comparative Law 8 (2013): 1–65. http://dx.doi.org/10.1017/s2194607800000867.

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AbstractProselytisation restrictions are typically subjected to two objections. First, these restrictions curtail religious liberty and impede religious truth-seeking. Second, these restrictions tend to favour politically dominant religions and discriminate against minority religions. The restrictions on offensive religious propagation in Singapore thus present an interesting departure in which sanctioned religions are not politically marginalised religions, whereas protected religions include numerical minority religions that are socially, economically, and politically disadvantaged. This art

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Junior, Edson Modesto, Carla Viana Dendasck, and Gileade Ferreira Lee. "The religious consumption fetishism: the use of experience in Christian religious context." Revista Científica Multidisciplinar Núcleo do Conhecimento 2016, no. 03 (2016): 132–41. http://dx.doi.org/10.32749/nucleodoconhecimento.com.br/science-of-religion/the-fetish-in-consumption-religious.

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Agus Arifand, Salsabila Enggar Fathikasari, Meytri Kurniasih, et al. "Membangun Harmoni Dan Toleransi Melalui Moderasi Beragama." Ta'rim: Jurnal Pendidikan dan Anak Usia Dini 4, no. 2 (2023): 164–77. http://dx.doi.org/10.59059/tarim.v4i2.136.

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Religious moderation refers to a balanced and moderate approach in carrying out religious beliefs. This involves tolerance, understanding, and respect for the different beliefs and practices of other religions. Religious moderation seeks to offer dialogue and cooperation between adherents of different religions, with the aim of creating a harmonious and respectful society. Religious moderation is an important approach to building an inclusive, harmonious and peaceful society. This encourages mutual understanding, tolerance, and constructive dialogue between adherents of different religions. By

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30

Bubnov, Evgeniy. "The Religious and Quasi-Religious Genealogy of the Theology of Nazism." Dialogue and Universalism 31, no. 1 (2021): 69–86. http://dx.doi.org/10.5840/du20213115.

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The article is dedicated to the understanding of the Nazi anthropology as an element of the quasi-religious concept. Adolf Hitler’s racial theory unequivocally rejected the human status of persons not belonging to the Caucasian race, labeling them as Untermensch (“under-man”). Such an attitude was due to several prerequisites. However, the core reason is manifested not in the rational sphere. In the twentieth century, concepts of quasi-religions and political religions became widespread due to the reign of two totalitarian ideologies in Eurasia—Nazism and Communism. Numerous scholars emphasize

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31

Rifa'i, Muh Khoirul. "INTERNALISASI NILAI-NILAI RELIGIUS BERBASIS MULTIKULTURAL DALAM MEMBENTUK INSAN KAMIL." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 4, no. 1 (2016): 116. http://dx.doi.org/10.15642/jpai.2016.4.1.116-133.

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<p><strong>Bahasa Indonesia:</strong></p><p>Globalisasi membawa dampak pada persaingan keunggulan di aspek-aspek kehidupan. Dalam konteks pendidikan, persaingan mendapatkan pendidikan terbaik dalam prestasi akademis telah menjadi semacam kompetisi. Di sinilah muncul tuntutan dari beberapa pihak pengguna pendidikan untuk memunculkan keunggulan manusia melalui konsep insan kamil di dunia pendidikan. Insan kamil dapat dibentuk jika manusia saling menghormati dan menjalankan ajaran agamanya dengan murni dan konsekuen. Nilai religius multikultural merupakan nilai urgen

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32

Rifa'i, Muh Khoirul. "INTERNALISASI NILAI-NILAI RELIGIUS BERBASIS MULTIKULTURAL DALAM MEMBENTUK INSAN KAMIL." Jurnal Pendidikan Agama Islam (Journal of Islamic Education Studies) 4, no. 1 (2016): 116. http://dx.doi.org/10.15642/pai.2016.4.1.116-133.

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<p><strong>Bahasa Indonesia:</strong></p><p>Globalisasi membawa dampak pada persaingan keunggulan di aspek-aspek kehidupan. Dalam konteks pendidikan, persaingan mendapatkan pendidikan terbaik dalam prestasi akademis telah menjadi semacam kompetisi. Di sinilah muncul tuntutan dari beberapa pihak pengguna pendidikan untuk memunculkan keunggulan manusia melalui konsep insan kamil di dunia pendidikan. Insan kamil dapat dibentuk jika manusia saling menghormati dan menjalankan ajaran agamanya dengan murni dan konsekuen. Nilai religius multikultural merupakan nilai urgen

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Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.

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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religiou

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Ardiansyah Nasution and Azwani Lubis. "KUA's Efforts in Maintaining Harmonious Families in Families with Different Religions Based on the Value of Religious Moderation (Case Study of Manik Maraja Village, Sidamanik District)." Journal of Law, Politic and Humanities 4, no. 4 (2024): 607–14. http://dx.doi.org/10.38035/jlph.v4i4.407.

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The purpose of this paper is to find out the efforts of the Religious Affairs Office (KUA) in maintaining a harmonious family in families with different religions based on the value of religious moderation. Basically, the KUA is an institution under the auspices of the Ministry of Religious Affairs that directly interacts in the scope of the community area. Where when Manik Maraja Village was dubbed as the village of religious moderation, due to the plurality of its citizens, both religion and ethnic culture. This is where the role of the KUA is needed in maintaining a harmonious family in fam

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Levy, Gilat, and Ronny Razin. "Religious Beliefs, Religious Participation, and Cooperation." American Economic Journal: Microeconomics 4, no. 3 (2012): 121–51. http://dx.doi.org/10.1257/mic.4.3.121.

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We analyze the relation between religious beliefs, religious participation, and social cooperation. We focus on religions that instill beliefs about the connection between rewards and punishments and social behaviour. We show how religious organizations arise endogenously, and identify a “spiritual” as well as a “material” payoff for being religious. We show that religious groups that are more demanding in their rituals are smaller, more cohesive, and are composed of individuals with more “extreme” beliefs. We use our framework to analyze the response of beliefs and religious membership to cor

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Syukur, Abdul. "Inter-Religious Relations and Methodologi Issues." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 1 (2022): 38–50. http://dx.doi.org/10.59291/jnd.v1i1.9.

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Every religion teaches its followers to live peacefully and harmoniously with others, both the same and different religion followers. However, the fact shows that relations among religious people are often to be problematical. This is not only because of differences between religions in doctrines and practices but also because of different interpretations (sects) and organizations. This religious conflict obviously will harm the religious people themselves. As humanity, religious people want to live together harmoniously with others, both fellow religion, and different religions, because they

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Hakim, Lukmanul, Aziza Meria, and Sartika Suryadinata. "Religious Moderation in Indonesian Context." Al-Albab 12, no. 1 (2023): 95–112. http://dx.doi.org/10.24260/alalbab.v12i1.2619.

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This paper aims to explore the concept of religious moderation across Islamic history within Indonesian context. The method used is qualitative with a historical approach. The historical approach is used to reformulate the concept of religious moderation in modern times and classical times. The results showed that religious moderation in modern times correlates with religious moderation in classical times. Although the term religious moderation was only promoted by the Ministry of Religious Affairs of Indonesia in 2019, in terms of practice it has been carried out by the Prophet who was then c

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Tandi, Alfri. "Teologi Religium Merupakan Sarana Perjumpaan Antar Agama-Agama Di Era Modern." Tambur : Journal of Music Creation, Study and Performance 1, no. 2 (2021): 134–45. http://dx.doi.org/10.52960/jt.v1i2.79.

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    Indonesia is a country consisting of various ethnic groups, races, cultures, and religions. Indonesia is a pluralistic country, especially in terms of religion. In which there are six religions legitimized by the state, including Catholic Christianity, Protestant Christianity, Islam, Hinduism, Buddhism and Confucianism. However, there are still many tribal religions that are lived by the Indonesian people, especially in remote areas. Then not infrequently problems arise because of differences of opinion or views from within each religion. This diversity of views tri

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Neelam Bano and Dr. Humaira Ahmad. "Religious Pluralism: The Perspective of Twentieth Century Muslim Perennial Philosopher Frithjof Schuon." Al-Qamar 3, no. 1 (2020): 1–16. https://doi.org/10.53762/z6sk5y12.

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Religious Pluralism has become an important area of philosophy of religion because of increasing diversity of religions which causes increasing religious conflicts in present-day world. There are diverse thoughts which address the common goals of Religious Pluralism; however in western societies Perennialist scholars are most influential in advocating religious diversity and in bringing reaffirmation of Perennial wisdom. The paper first uncovers the rediscovery of Perennial philosophy in twentieth century while disseminating the belief in universal truth. The paper also focuses on the perspect

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Тoktarbekova, L., N. Seitakhmetova, and Sh Bidakhmetova. "TRADITION IN CHRISTIAN AND ISLAMIC CULTURES: A COMPARATIVE ANALYSIS." Al-Farabi 78, no. 2 (2022): 167–83. http://dx.doi.org/10.48010/2022.2/1999-5911.12.

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The article analyzes the traditions of traditional religions in the culture of Christianity and Islam. The traditions of сhristian and islamic culture, which make up the Abrahamic religion, differ not only in their similarity but also in their differences. The authors conduct a comprehensive analysis of the dogmas of dual religions and religious rituals dedicated exclusively to worship and worship. Religious traditions are analyzed using comparative and historical and cultural methods, and the predominance of similarities in religious traditions, religious holidays, and religious rituals in bo

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Simanungkalit, Robinson. "BERTEOLOGI DENGAN SUARA HATI (SUATU PENDEKATAN PASTORAL BAGI PENCANDU NARKOBA)." Jurnal Christian Humaniora 3, no. 2 (2020): 113–20. http://dx.doi.org/10.46965/jch.v3i2.126.

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Abstrak: Peran gereja yang menggarami dan menerangi masyarakat seharusnya menempatkan gereja sebagai kelompok terdepan dalam tugas pastoral sosialnya. Gereja sebagai institusi keagamaan dan institusi sosial tentu diharapkan sumbangsihnya terhadap persoalan-persoalan sosial masyarakat. Kesalehan religius seharusnya bergandegan dengan kesalehan sosial. Kesalehan religius dan kesalehan sosial tidak bisa dilepaskan dari peranan suara hati gereja sebagai komunitas religius terhadap persoalan-persoalan yang terkait dengan eksistensi suara hati pada komunitas yang lain.BAHASA INDONESIA ABSTRACT: The

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McFaul, Hugh. "Legal personality, minority religions and religious accommodation in Eastern Europe." Culture & Society 8, no. 2 (2017): 13–30. http://dx.doi.org/10.7220/2335-8777.8.2.1.

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YOSHINO, Kouichi. "Religious practices within the indigenization of foreign religions." Contemporary Sociological Studies 21 (2008): 39–57. http://dx.doi.org/10.7129/hokkaidoshakai.21.39.

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Ferguson, Marianne. "WHAT EASTERN RELIGIONS TEACH US ABOUT RELIGIOUS EDUCATION." Religious Education 84, no. 2 (1989): 165–73. http://dx.doi.org/10.1080/0034408890840202.

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Wright, Andrew. "Contextual religious education and the actuality of religions." British Journal of Religious Education 30, no. 1 (2008): 3–12. http://dx.doi.org/10.1080/01416200701711667.

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Simmons, Walter O., and Rosemarie Emanuele. "Giving Patterns By Religious And Non-Religions People." Journal of Applied Business Research (JABR) 28, no. 6 (2012): 1243. http://dx.doi.org/10.19030/jabr.v28i6.7340.

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<span style="font-family: Times New Roman; font-size: small;"> </span><p style="margin: 0in 0.5in 0pt; text-align: justify; mso-pagination: none;" class="MsoNormal"><span style="color: black; font-size: 10pt; mso-themecolor: text1;"><span style="font-family: Times New Roman;">Using the Oaxaca-Blinder (1994) decomposition method to compare the giving levels of money and time of those who claim to attend religious services on a regular basis with those who do not, we find that on average religious people donate more money and time than non-religious people; although

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Abu-Raiya, Hisham, and Kenneth I. Pargament. "Religious coping among diverse religions: Commonalities and divergences." Psychology of Religion and Spirituality 7, no. 1 (2015): 24–33. http://dx.doi.org/10.1037/a0037652.

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Prandi, Reginaldo. "Religions and Cultures: Religious Dynamics in Latin America." Social Compass 55, no. 3 (2008): 264–74. http://dx.doi.org/10.1177/0037768608093689.

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Merrigan, Terrence. "Religious Knowledge in the Pluralist Theology of Religions." Theological Studies 58, no. 4 (1997): 686–707. http://dx.doi.org/10.1177/004056399705800405.

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Jackson, Robert. "Religious education's representation of ‘religions’ and ‘cultures‘1." British Journal of Educational Studies 43, no. 3 (1995): 272–89. http://dx.doi.org/10.1080/00071005.1995.9974037.

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