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Artículos de revistas sobre el tema "Social sciences -> religion -> christianity"

Autor: Grafiati

Publicado: 25 de julio de 2024

Última modificación: 31 de julio de 2025

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1

Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colon

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2

Montgomery, Robert L. "Can Missiology Incorporate More of the Social Sciences?" Missiology: An International Review 40, no. 3 (2012): 281–92. http://dx.doi.org/10.1177/009182961204000305.

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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are

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3

Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.

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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consid

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4

O'Briant, Jack. "Fluid Faiths: Reading Religion Relationally in Asian American Literature." Journal of the Midwest Modern Language Association 55, no. 2 (2022): 97–121. http://dx.doi.org/10.1353/mml.2022.a924154.

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Abstract: While the designation of Asian American literature as a field dates back to as recently as the 1970s, it is nevertheless surprising that, to my knowledge, there is not a single scholarly monograph on the topic of religion in Asian American literature. However, in religious studies and the social sciences, there is a growing body of scholarship examining the role of religion in Asian American communities, and particularly, but not exclusively, the prominence of various expressions of Christianity therein. Despite this prominence, criticism within the field of Asian American literature

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5

Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (2020): 397. http://dx.doi.org/10.3390/rel11080397.

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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be un

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6

Lester, Olivia Stewart. "Death, Demise, and the Decline of Prophecy." Religion and Theology 29, no. 1-2 (2022): 99–109. http://dx.doi.org/10.1163/15743012-bja10035.

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Abstract This article examines Apollo’s prophecy at Delphi as well as prophecy in ancient Judaism and ancient Christianity in light of recent scholarship on the demise of religions. I argue that two questions remain about ancient narratives of decline amidst the scholarship on the death of religions. First, how should scholars engage ancient narratives of decline that threaten to erase other practices, beliefs, and rhetoric? Second, what about the challenges of defining a ‘religion’ that declines? Brent Nongbri has suggested that categories other than religion may provide more fruitful avenues

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7

Montgomery, Robert L. "Receptivity to an outside Religion: Light from Interaction between Sociology and Missiology." Missiology: An International Review 14, no. 3 (1986): 287–99. http://dx.doi.org/10.1177/009182968601400303.

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Since missiology is a more comprehensive discipline than the social sciences, it is especially important for missiologists to mark transitions from one discipline to the other. As an example of the utility of the social sciences for missiology when the integrity of the former is maintained, a social scientific perspective, recently developed in Europe, is applied to the topic of receptivity to Christianity or to any religion or ideology introduced from outside a society. It is theorized that receptivity will be affected by the perception of the contribution the new religion or ideology makes t

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8

Çömez-Polat, Filiz, and Göklem Tekdemir. "What it takes to be religious: Religion online vs. online religion1." Journal of Arab & Muslim Media Research 16, no. 2 (2023): 161–79. http://dx.doi.org/10.1386/jammr_00061_1.

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How individuals live their religion has been one of the most frequently studied areas of social sciences in recent years. The starting point of this study is based on the observation that people who describe themselves as religious have different ways of using social media platforms in relation to their religious beliefs. Similar to the diversity observed in the definitions of religiosity over Christianity in the West, different interpretations of Islam and Islamic way of living have also become prevalent in Turkey. With the intensification of computer-mediated communication, the communication

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9

Lyutko, Eugene. "Emergence of the Clerical Corporation in Western Europe (11–13th Centuries) and in Russia (17–18th Centuries)." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 3 (2020): 300–320. http://dx.doi.org/10.17323/1728-192x-2020-3-300-320.

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Traditional Christian confessions — for example, in Catholicism or in Orthodoxy — in scholarly literature, in modern legislation, or at the level of everyday consciousness, are understood primarily as clerical corporations. This corporate reading of modern Christianity also influences the understanding of the phenomenon of religion itself, as it happens, for example, in the famous essay on the “field of religion” by P. Bourdieu. This reading also determines the perception of Christianity as a historical phenomenon as well, which, within the framework of such a representation, appears as a corp

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10

Chia, Edmund Kee-Fook. "World Christianity in Dialogue with World Religions." Interreligious Studies and Intercultural Theology 1, no. 1 (2017): 125–31. http://dx.doi.org/10.1558/isit.33162.

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Even if the study of Christianity’s interreligious and intercultural dialogues is associated with concerns found primarily in the non-Western worlds, the two forms of dialogues actually have their origins in the Western academy. For Christianity, interreligious dialogue is a response to the plurality of religions while intercultural dialogue responds to the cultural plurality within the Christian tradition itself. They are, respectively, Christianity’s engagement with what has come to be known as World Religions and Western Christianity’s engagement with what has come to be known as World Chri

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11

Eskin, Mehmet, Senel Poyrazli, Mohsen Janghorbani, et al. "The Role of Religion in Suicidal Behavior, Attitudes and Psychological Distress Among University Students: A Multinational Study." Transcultural Psychiatry 56, no. 5 (2019): 853–77. http://dx.doi.org/10.1177/1363461518823933.

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The purpose of this study was to determine the associations between religion, suicidal behavior, attitudes and psychological distress in 5572 students from 12 countries by means of a self-report questionnaire. Our results showed that an affiliation with Islam was associated with reduced risk for suicide ideation, however affiliating with Orthodox Christianity and no religion was related to increased risk for suicide ideation. While affiliating with Buddhism, Catholic religion and no religion was associated with lowered risk for attempting suicide, affiliation with Islam was related to heighten

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12

Balcomb, Anthony Oswald. "Primal or Indigenous?" Religion and Theology 28, no. 1-2 (2021): 64–82. http://dx.doi.org/10.1163/15743012-bja10015.

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Abstract Indigenous religions have been demonised, eclipsed or ignored ever since the advent of modernity. However, in the wake of the decolonial turn they are enjoying a revival of interest and restoration. In Africa this has led to a renewed interest in African Religion. Five approaches are made to the topic by its non-practitioners – that it does not exist, that it is evil, that it is inadequate, that it is preparation for the Christian gospel, or that it is a form of indigenous religion and has integrity in its own right. A particular debate has emerged over the past twenty years concernin

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13

Khotijah, Siti, Mulyazir Mulyazir, and Nila Rohmatuz Zahrok. "KESEPAKATAN UNIVERSAL ANTI-KEKERASAN DALAM KITAB SUCI AGAMA-AGAMA." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 17, no. 2 (2023): 164–78. http://dx.doi.org/10.35316/lisanalhal.v17i2.164-178.

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Issues of violence are often juxtaposed with religion; every religion seems to be inseparable from the dogma of violence. Ironically, the message of peace and non-violence in the holy books of religions tends to be ignored. This article does not aim to find differences but rather similarities as a reflection of comparative studies between religions to open new perspectives. This research is qualitative research with a comparative descriptive analysis method. Two fundamental questions in this research are how the scriptures of the world's largest religions (Judaism, Christianity, Islam, Hinduis

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14

Stenhouse, John. "Science versus Religion in Nineteenth Century New Zealand: Robert Stout and Social Darwinism." Pacifica: Australasian Theological Studies 2, no. 1 (1989): 61–86. http://dx.doi.org/10.1177/1030570x8900200105.

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Though for Sir Robert Stout the theory of evolution had relegated Christianity to the status of a relic of our benighted past, his scientific rhetoric was misleading and virtually propaganda. He blended the prestige of Darwinian evolution with Spencerian philosophical ideas to produce a potent ideology. This was used to attack groups like the clergy, the wealthy, the unproductive poor and the non-white races, all of whom stood in the way of “progress”. The source of antagonism to Christianity lay not in science, but in political developments associated with the rise of the middle classes.

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15

Mitterauer, Michael. "Christianity and endogamy." Continuity and Change 6, no. 3 (1991): 295–333. http://dx.doi.org/10.1017/s0268416000004070.

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Dans la recherche moderne en histoire sociale on discute très largement les raisons et les effets du ban jeté par l'église contre le mariage parmi la parenté et cela de façon de plus en plus contraingnante depuis le 4è siècle. Les hypothèses de Jack Goody en ce qui concerne la justification économique de ces règlements et leurs conséquences pour l'évolution du mariage et da la famille en Europe ont été généralement admises. En contraste avec ces hypothèses, dans cet article le fait est signalé que différentes sortes de bans accrus contre l'endogamie au bas Moyen-Age peuvent être établies pour

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16

Manglos-Weber, Nicolette D. "The Contexts of Spiritual Seeking: How Ghanaians in the United States Navigate Changing Normative Conditions of Religious Belief and Practice." Sociology of Religion 82, no. 2 (2021): 133–55. http://dx.doi.org/10.1093/socrel/sraa058.

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Abstract Two concurrent agendas in the sociology of religion explore how conditions of secularism in the United States result in widespread norms of “spiritual seeking”, and how religion functions as a basis of belonging for U.S. immigrants. This study brings these subfields together by asking whether new immigrants from Ghana, West Africa, also exhibit an orientation of spiritual seeking in their religious trajectories, and how they engage with normative conditions of spiritual seeking within institutional contexts. I find strong evidence of spiritual seeking in their narratives, and I identi

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17

Neitz, Mary Jo, and Melissa M. Wilcox. "Coming out in Christianity: Religion, Identity and Community." Sociology of Religion 66, no. 3 (2005): 333. http://dx.doi.org/10.2307/4153109.

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18

Ammerman, Nancy T., and Colleen McDannell. "Material Christianity: Religion and Popular Culture in America." Sociology of Religion 58, no. 3 (1997): 289. http://dx.doi.org/10.2307/3712218.

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19

WASHINGTON, JAMES MELVIN. "Jesse Jackson and the Symbolic Politics of Black Christendom." ANNALS of the American Academy of Political and Social Science 480, no. 1 (1985): 89–105. http://dx.doi.org/10.1177/0002716285480001008.

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This article examines the significance of the Reverend Jesse Jackson's bid for the Democratic party's presidential nomination. Jackson's candidacy represents a new use of political revivalism, an old evangelical political praxis recast in the modalities of African American Christian culture. This praxis is an aspect of American political culture that has often been overlooked because of past misunderstandings of American folk religion in general, and black Christianity in particular, as captives of an otherworldly and privatized spirituality. This article contends that black Christianity has a

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20

Bhagabati, Dikshit Sarma, Prithvi Sinha, and Sneha Garg. "Baptising Pandita Ramabai: Faith and religiosity in the nineteenth-century social reform movements of colonial India." Indian Economic & Social History Review 58, no. 3 (2021): 393–424. http://dx.doi.org/10.1177/00194646211020307.

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This essay aims to understand the role of religion in the social work of Pandita Ramabai (1858-1922). By focusing on a twenty-five-year period commencing with her conversion to Christianity in 1883, we argue that religion constructed a political framework for her work in Sharada Sadan and Mukti Mission. There is a lacuna in the conventional scholarship that underplays the nuances of religion in Ramabai’s reform efforts, which we try to fill by conceptualising faith and religiosity as two distinct signifiers of her private and public religious presentations respectively. Drawing on her publishe

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21

Lohlker, Rüdiger. "Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 7, no. 2 (2021): 355–58. http://dx.doi.org/10.30965/23642807-bja10029.

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Abstract The contributions of this issue show an understanding of disease(s) and religion in a multifaceted way. Covering traditions of Christianity, Islam, Taoism, indigenous Indonesian people, fundamentalism, and secularism discourses allow for an approach to liminal situations related to diseases and healing and resilience towards the challenges these situations mean. Philosophical reflections, empirical research, theological discussions, studying ideas on sciences, and theoretical reflections on practical dimensions of resilience contribute to a stimulating mosaic of ideas.

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22

Grigoryan, Ernest. "Science and Religion." WISDOM 1, no. 6 (2016): 33. http://dx.doi.org/10.24234/wisdom.v1i6.61.

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The main aim of this paper is to undertake a comparative scientific analysis of religions on the basis of the well-known theoretical foundation developed by Jean Piaget. The special feature of his approach is its logical and mathematical underpinnings. We use them to resolve disputes among religious systems. In this case we are obliged to refer to that level of reality which can be disclosed to us only by means of corresponding logical and mathematical tools. Such an apparatus and its accompanying map of reality is a necessary component in the study of what is at essence an evolutionary biolog

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23

Bobyreva, Ekaterina V., and Olga A. Dmitrieva. "COMPARATIVE CHARACTERISTICS OF CHRISTIANITY AND BUDDHISM VALUES." Sovremennye issledovaniya sotsialnykh problem 13, no. 4 (2022): 568–83. http://dx.doi.org/10.12731/2077-1770-2021-13-4-568-583.

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The article considers dynamics and carries out comparison of significant valuable guidelines of Christianity and Buddhism which form the basis of theological conceptions if these world religions and demonstrate ideological and moral priorities of people professing these religions. The issues under consideration are of relevance as the problem considered in the article and reacquired results of the survey reveal the difference in the mentality of people confessing definite religion and as a result can remove difficulties arising in the process of communication of people sharing different religi

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24

Aboubakary, Sereme, and Maroning Salaming. "Contemporary Muslim-Christian Interaction in Ivory Coast." Dirasat: Human and Social Sciences 49, no. 4 (2022): 539–51. http://dx.doi.org/10.35516/hum.v49i4.2109.

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Objectives: This qualitative study investigates a reality check of the interaction between Islam and Christianity in (Man) City, by investigating the level of peaceful coexistence among Muslims and Christians in (Man’s) Ivory Coast. Methods: The research used specific selection to provide concrete information to address the current situation among the citizens and to find suitable solutions to maintain peaceful coexistence among 3 religious groups: imams, pastors, and community members, chosen based on their experiences in the current coexistence situation. Results: The findings in

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25

Doç., Dr. Ali Ulvi Özbey, and Beşer Mustafa. "Evaluation on Ali Şeriati's Conceptualisations of Religion, Reactionary Religion and Revolutionary Religion." International Journal of Social and Humanities Sciences Research (JSHSR) 12, no. 115 (2025): 135–43. https://doi.org/10.5281/zenodo.14787320.

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Ali Şeriati is a key intellectual who expressed himself scientifically in both traditional Islamic teachings and Western social sciences. He sought to create a new Islamic discourse paradigm by integrating modern social sciences with Islamic beliefs, aiming to secure the commitment of educated individuals in Iran and other Muslim societies. Şeriati’s works reveal how rigid religious mentalities and conservative ideas harm both religion and society. In his writings, we observe the concepts of revolutionary religion and regressive religion applied to their followers. Religion's fundamental

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26

Petrikova, Ivica. "Religion and foreign-policy views: Are religious people more altruistic and/or more militant?" International Political Science Review 40, no. 4 (2018): 535–57. http://dx.doi.org/10.1177/0192512118756242.

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Religion shapes people’s identity and behaviour, and thus influences their foreign-policy views. Yet, existing research has thus far not explored this issue in depth or cross-nationally. This article contributes to filling this gap by examining the effects of religious belief, belonging, and behaviour on people’s foreign-policy views across a large sample of countries. Further, it investigates how these effects are influenced by religions’ social standing and countries’ income level. The study finds that religion significantly heightens followers’ militant internationalist views. Its effect on

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27

DUHAIME, Jean. "Early Christianity and the Social Sciences: A Bibliography." Social Compass 39, no. 2 (1992): 275–90. http://dx.doi.org/10.1177/003776892039002007.

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28

Beidelman, T. O., Wendy James, and Douglas H. Johnson. "Vernacular Christianity: Essays in the Social Anthropology of Religion Presented to Godfrey Lienhardt." Man 24, no. 4 (1989): 703. http://dx.doi.org/10.2307/2804322.

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29

Mellquist Lehto, Heather. "Designing Secularity at Sarang Church." Journal of Korean Studies 25, no. 2 (2020): 429–54. http://dx.doi.org/10.1215/07311613-8552071.

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Abstract The Sarang Global Ministry Center (SGMC) in Seoul, South Korea, is well known for its architectural design and for several controversies surrounding its construction. The SGMC does not have conventional Christian architectural features, such as a steeple or stone facade; instead, the church resembles a luxury department store. Reactions to this building have been mixed, reflecting differing opinions about Christianity in South Korea. Some value the fact that the building’s aesthetics blend Christian activities with everyday life outside the church. Others criticize the building’s corp

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30

Hödl, Hans Gerald, and Bettina Schmidt. "From Syncretism to Hybridity: Transformations in African-derived American Religions: An Introduction." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 9, no. 2 (2023): 301–9. http://dx.doi.org/10.30965/23642807-10020025.

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Abstract In this volume, we bring together research on African derived Religions in Latin America and African American Religions in the USA. Theoretically, the concepts of hybridity and syncretism are discussed, in the introduction as well as in the papers included. The papers featured deal with Brazilian Umbanda, Cuban Santería, US African Black Hebrew Israelites, the Five Percenter movement (an offspring of the Nation of Islam), and one single person, Robert T. Browne, an activist in the Black Nationalist movement. In the religions covered – that are an outcome of the historical circumstance

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31

Berquist, Jon L., Anthony J. Blasi, Jean Duhaime, Paul-André Turcotte, and Paul-Andre Turcotte. "Handbook of Early Christianity: Social Science Approaches." Sociology of Religion 66, no. 4 (2005): 432. http://dx.doi.org/10.2307/3712391.

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32

Matz, Lou. "The Utility of Religious Illusion: A Critique of J.S. Mill's Religion of Humanity." Utilitas 12, no. 2 (2000): 137–54. http://dx.doi.org/10.1017/s0953820800002752.

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In ‘Utility of Religion’, Mill argues that a wholly naturalistic religion of humanity would promote individual and social welfare better than supernatural religions like Christianity; in ‘Theism’, however, Mill defends the salutary effects of hope in an afterlife. While commentators have acknowledged this discrepancy, they have not examined the utilitarian value of what Mill terms ‘illusions’. In this essay, I explain Mill's case against the utility of supernatural religious belief and then argue that Mill cannot dismiss the utility of hope in an ultimate justice since it need not pervert the

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33

Ferrero, Mario. "From Jesus to Christianity: The economics of sacrifice." Rationality and Society 26, no. 4 (2014): 397–424. http://dx.doi.org/10.1177/1043463114546314.

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This article models the birth of a new religion from the ashes of apocalyptic prophecy. Christianity started around the imminent expectation of God’s Kingdom. Followers forsook worldly opportunities to prepare for the event. As the Kingdom’s arrival tarried, they found themselves “trapped” because those sacrifices—like transaction-specific investments—were wasted if they dropped out. This provided incentives to stay and transform the faith. Such effort, enhanced by reaction to the cognitive dissonance caused by prophecy failure, turned an apocalyptic movement into an established church. A surv

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34

Moriak-Protopopova, Khrystyna. "CHRISTIAN VALUES AS BASIC VALUES OF 1743 CODE (SELECTED ASPECTS)." Visnyk of the Lviv University. Series Law 73, no. 73 (2021): 44–53. http://dx.doi.org/10.30970/vla.2021.73.044.

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The article presents justifications that law and religion are social regulators which aim is to create rules of human behavior in a socially heterogeneous society. Their functions are, to some extent, similar and, consequently, mutual influence of law on religion and religion on law is inevitable (however, it is felt less and less in Europe in 21st century). In the middle of the 18th century the influence of religion on law was especially noticeable and, as a result, Christian values became the basis of normative acts. Thus, we have tried to identify some Christian values implemented as a basi

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35

Goh, Daniel. "Chinese Religion and the Challenge of Modernity in Malaysia and Singapore: Syncretism, Hybridisation and Transfiguration." Asian Journal of Social Science 37, no. 1 (2009): 107–37. http://dx.doi.org/10.1163/156853109x385411.

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AbstractThe past fifty years have seen continuing anthropological interest in the changes in religious beliefs and practices among the Chinese in Malaysia and Singapore under conditions of rapid modernisation. Anthropologists have used the syncretic model to explain these changes, arguing that practitioners of Chinese "folk" religion have adapted to urbanisation, capitalist growth, nation-state formation, and literacy to preserve their spiritualist worldview, but the religion has also experienced "rationalisation" in response to the challenge of modernity. This article proposes an alternative

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36

Huang, Yuqin. "Western-Educated Chinese Christian Returnees, Nationalism, and Modernity: Comparison Between the Pre-1949 Era and the Post-1978 Era." SAGE Open 11, no. 1 (2021): 215824402199481. http://dx.doi.org/10.1177/2158244021994816.

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For more than 100 years, China has seen waves of students and scholars heading overseas and studying in the West as well as the concomitant returning waves. This study draws on information obtained from secondhand documents and firsthand field studies to analyze and compare two returning waves involving the complex dynamics of globalization/indigenization of Christianity in China. The first returning wave began in the early 1900s and lasted until 1950, in which many went overseas because of their connections with Western missionaries. The second returning wave is currently occurring following

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37

Joas, Hans. "Faith and Knowledge: Habermas’ Alternative History of Philosophy1." Theory, Culture & Society 37, no. 7-8 (2020): 47–52. http://dx.doi.org/10.1177/0263276420957746.

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Jürgen Habermas’ philosophical oeuvre so far contained only few references to thinkers prior to Kant. The publication of a comprehensive history of Western philosophy by this author, therefore, came as a surprise. The book is not, as many had anticipated, a book about religion, but about the gradual emancipation of “secular” “autonomous” rationality from religion, although in a way that preserves a normative commitment to Christianity. While welcoming this attitude and praising the achievements of this book, this text is also critical with regard to Habermas' understanding of faith and hints a

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38

Kolodnyi, Anatolii M. "The Department of Religious Studies is the leading institution of Ukraine for research on religious phenomena." Ukrainian Religious Studies, no. 8 (December 22, 1998): 65–70. http://dx.doi.org/10.32420/1998.8.184.

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The Department of Religious Studies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion (headed by A. Kolodnyi, Ph.D.), sociology of religion (the head of the Philosophical Philosophy De

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39

Mayrl, Damon. "The Funk of White Souls: Toward a Du Boisian Theory of the White Church." Sociology of Religion 84, no. 1 (2022): 16–41. http://dx.doi.org/10.1093/socrel/srac009.

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Abstract This article revisits the writings of W.E.B. Du Bois on the white church. Drawing on a synthetic reading of his scholarship on white Christianity, I argue that Du Bois conceives of the white church as a racialized organization that has been indelibly shaped by white supremacy. I then elaborate six mechanisms identified by Du Bois through which white churches further perpetuate white supremacy: legitimation, revisionism, inaction, segregation, missionary work, and charitable giving. Building on this analysis, I sketch a Du Boisian agenda for research on the white church and show how it

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40

Lee, Sang-Dong. "Hungarian Primitive Religion and Shamanistic Epic." East European and Balkan Institute 47, no. 2 (2023): 63–90. http://dx.doi.org/10.19170/eebs.2023.47.2.63.

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The main elements of Hungarian primitive religion are based on Eurasian shamanism. Similarities are found in the shamanistic folk cultures of the Mansis and the Hantis, the closest relatives in the Ugric language family, and the Samoyeds in northeast Siberia. However, after the acceptance of Christianity, Hungarian shamanism gradually declined under the Christianization policy of the Hungarian national ideology. During this period, as a social class system was consolidated in Hungary, folk beliefs were practiced among the serfs and peasants, who made up the majority of the population. Shamanis

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Turner, Bryan S., and Talal Asad. "Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam." Sociology of Religion 55, no. 3 (1994): 371. http://dx.doi.org/10.2307/3712068.

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42

Ramadan, Abdelaziz. "The Byzantine Embassy to Himyar (c. 356 AD) and the introduction of Christianity in South Arabia." Dirasat: Human and Social Sciences 49, no. 2 (2022): 81–97. http://dx.doi.org/10.35516/hum.v49i2.1778.

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Most modern researchers point out that a clear pattern of monotheistic religion began to appear in South Arabia since the middle of the fourth century. While these researchers count on the overwhelming influence of Judaism, they marginalize any influence of Christianity despite the presence of references in literary sources confirming the coincidence of this pattern with the first missionary embassy sent by the largest Christian empire at the time, the Byzantine Empire, to the kingdom of Himyar (c. 356 AD). These researchers are based on the absence of any explicit reference to Christianity in

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Sharot, Stephen. "Beyond Christianity: A Critique of the Rational Choice Theory of Religion from a Weberian and Comparative Religions Perspective." Sociology of Religion 63, no. 4 (2002): 427. http://dx.doi.org/10.2307/3712301.

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44

Brown, Iem. "Contemporary Indonesian Buddhism and Monotheism." Journal of Southeast Asian Studies 18, no. 1 (1987): 108–17. http://dx.doi.org/10.1017/s0022463400001284.

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The philosophical basis of the Indonesian state, first framed in 1945, is the Panca Sila or Five Principles. Since 1985 all political and social organizations including religious ones have had to subscribe to the Panca Sila as their sole philosophical principle (Azas Tunggal). The first of the Five Principles is belief in Tuhan Yang Maha Esa, normally, though not entirely satisfactorily, translated as the One Supreme God. The founders of the state had accepted this principle rather than a more specific statement of belief in the God of Islam, the religion of the majority of the people. Its for

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45

Pavlyutkin, Ivan V. "Social mechanisms of transmission of family life culture through a religious network (case study of Russian Orthodox Christianity)." Research Result. Sociology and Management 10, no. 4 (2024): 31–49. https://doi.org/10.18413/2408-9338-2024-10-4-0-2.

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In the social sciences, religion is determined as an institution that traditionally favors the family. More religious societies generally have higher birth rates and more stable marriages, which means that the high value of the family is consistent with certain actions in the interests of the family. At the same time, secularization processes lead to a weakening of the coupling between family and religion, which affects the connection of values and practices in family life. However, the case of contemporary Russia shows an exception to this general rule. In the last 30 years, one can observe a

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46

DRZEWIECKA, Ewelina. "BULGARIAN LITERATURE AND CHRISTIANITY: THE BIG QUESTION OF A “SMALL” NATION." Ezikov Svyat (Orbis Linguarum) 23, ezs.swu.v.23.2 (2025): 159–72. https://doi.org/10.37708/ezs.swu.bg.v23i2.15.

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The paper raises the question of the relationship between the Christian religion and Bulgarian literature as it is regarded as one of the “big questions” in modern Bulgarian culture. This article takes / assumes as its starting point an established belief, one that has been repeatedly discredited, that Bulgarian literature is “quite poor in terms of philosophical and moral-religious motives” (Boyan Penev). The notion of “small nation,” which is a reference to a famous concept by Miroslav Hroch, serves as a call to reconsider traditionally accepted classifications and taxonomies in specific per

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47

Akgül, Mehmet H., and Ahmet Y. Karafil. "Examining the relationship between religious perception and psychological well-being levels of university football players." Physical education of students 26, no. 2 (2022): 48–53. http://dx.doi.org/10.15561/20755279.2022.0201.

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Background and Study Aim. The relationship between sport and religion is one of the most important research topics of sport psychology recently. In the relevant literature, this relationship mostly focused on sports and Christianity. The present study examines the psychological well-being levels of athletes of the Islamic religion. This study aims to examine the relationship between the religious perception of university football players and their psychological well-being levels. Material and Methods. For this purpose, 288 university students attending different universities in Turkey, c

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48

Hale, Frederick. "Pondering Tibetan Buddhist Alterity in Peter Dickinson’s Tulku." Religion and Theology 30, no. 1-2 (2023): 98–123. http://dx.doi.org/10.1163/15743012-bja10051.

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Abstract Peter Dickinson’s acclaimed English novel of 1979, Tulku, is primarily an exploration of the Tibetan Buddhist custom of discerning in children reincarnations of deceased spiritual leaders who are subsequently trained to assume positions of responsibility. This fascinating work also examines other dimensions of contemplative monastic Buddhism in a remote Himalayan setting, chiefly in a lamasery. On a broader scale, Dickinson addresses such themes as the supposedly peaceful nature of the national religion in question, relations between that faith and Christianity, the possibility of fin

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Ha, Nam‐Gil, and J. A. Mangan. "A curious conjunction — sport, religion and nationalism: Christianity and the modern history of Korea." International Journal of the History of Sport 11, no. 3 (1994): 329–54. http://dx.doi.org/10.1080/09523369408713867.

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Muhammad, Dyaaz, Eka Nurkamilah, and Fina Rahma indira. "Understanding the Relationship Between Islam and Fundamentalism in the Qur'an." Bulletin of Islamic Research 2, no. 1 (2024): 131–48. http://dx.doi.org/10.69526/bir.v2i1.27.

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The human being was created by God as a social creature in whose mutual need belongs to the multiplicity of needs. Islam as the religion we admire has some principles of life in it that we ourselves cannot follow. of course, times and the speed of technology of course this has an impact on all the sciences of Islam except because it can facilitate us ourselves of course because the dissemination of information obtained by one source can be rapid and can be directly spread to another as additional information. Fundamental is something of a fundamental nature. Islam and fundamentalism are belief

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