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Articoli di riviste sul tema "Faith"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 25 luglio 2025

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1

Gaekwad, Roger. "Book Review: Faith among Faiths." Theology 103, no. 814 (2000): 314. http://dx.doi.org/10.1177/0040571x0010300439.

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2

Rohmatun, Ayu Al Adawiyah, M. Nurul Humaidi, and Muhammad Yusuf. "IMPLEMENTASI KURIKULUM IMAN DAN AL-QUR’AN DALAM MEMBENTUK KARAKTER IMANI DI KUTTAB AL-FATIH MALANG." Muróbbî: Jurnal Ilmu Pendidikan 7, no. 2 (2023): 196–213. http://dx.doi.org/10.52431/murobbi.v7i2.1945.

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The curriculum transition becomes a logical consequence that occurs, basically curriculum changes focus more on the character of students. The curriculum has changed because the challenges are getting stronger, so reforms are carried out so that education in Indonesia develops optimally. Kuttab Al-Fatih Malang is an Islamic educational institution whose mission is to restore the revival of Islam and the glory of knowledge by implementing a faith and Al-Qur'an curriculum based on the Al-Qur'an and sunnah. This study aims to describe the implementation of the faith and Al-Qur'an curriculum at Ku

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3

Greggs, Tom. "Legitimizing and Necessitating Inter-Faith Dialogue: The Dynamics of Inter-Faith for Individual Faith Communities." International Journal of Public Theology 4, no. 2 (2010): 194–211. http://dx.doi.org/10.1163/156973210x491868.

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AbstractIn an age in which religion is a burning issue in the geopolitical sphere, the need for peoples of different religions to engage in inter-faith dialogue may seem clear; what is less clear is whether there is legitimacy for and an imperative to members of individual faith communities to engage with the religious other on the exclusive grounds of their individual faith. This article thus seeks to advocate that theology done in the service of individual faiths needs, as a priority, to engage in legitimizing and necessitating dialogue with the religious other as the religious other. The ar

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4

Roper, Isabel. "Good Faith, Bad Faith." Alternative Law Journal 40, no. 1 (2015): 50–52. http://dx.doi.org/10.1177/1037969x1504000112.

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5

Hanford, Jack T. "Is the faith of faith development Christian faith?" Pastoral Psychology 42, no. 2 (1993): 95–105. http://dx.doi.org/10.1007/bf01031102.

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6

Tarar, Amina Hanif, Syeda Salma Hasan, and Barbara Keller. "Faith styles and perceptions of other faiths among Muslims." Archive for the Psychology of Religion 43, no. 1 (2021): 41–64. http://dx.doi.org/10.1177/0084672420986869.

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The positive role of religion in reducing prejudice has remained a neglected theme in Psychology of religion, concerning itself mostly with prejudice and fundamentalism. Recently, noting the absence of a positive antithesis to prejudice and fundamentalism, faith development theory presents xenosophia as going beyond mere tolerance to a creative engagement with other religious faiths to develop new insights and broaden one’s own worldview. The current research undertakes a study of Muslim faith contents to get insights into how these beliefs shape construction of self in relation to other faith

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7

Messoudi, Michele. "Faith Schools." American Journal of Islam and Society 19, no. 3 (2002): 146–53. http://dx.doi.org/10.35632/ajis.v19i3.1935.

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Opening Speech: Lord DearingLorcl Dearing (C. of E.) gave an overview of the Dearing Report, publishedin June 2001. He reminded the audience that historically, education hasbeen rooted in faith. The influence of the state has been increasingly feltsince 1870. He raised the issues of what justifies faith schools and distinguishesthem from others. He covered the arguments of spiritual/moral educationprovision; and parental wish. He commented that parents look tofaith schools for their discipline, caring attitude and security of values.When discussing the academic achievement argument, he comment

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8

Watson, Francis. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (2018): 243–47. http://dx.doi.org/10.1017/s0028688517000388.

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These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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9

Morgan, Teresa. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (2018): 255–61. http://dx.doi.org/10.1017/s002868851700039x.

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Abstract (sommario):

These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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10

Seifrid, Mark A. "Roman Faith and Christian Faith." New Testament Studies 64, no. 2 (2018): 247–55. http://dx.doi.org/10.1017/s0028688517000406.

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Abstract (sommario):

These three short papers were delivered at the 72nd General Meeting of the Studiorum Novi Testamenti Societas, held in Pretoria, South Africa, on 8–11 August 2017. The ‘Quaestiones disputatae’ session was chaired by the President of the Society, Professor Michael Wolter. The first two papers engage with Teresa Morgan's book, Roman Faith and Christian Faith, and Professor Morgan responds to them in the third.

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11

Haynes-Curtis, Carole. "The ‘Faith’ of Bad Faith." Philosophy 63, no. 244 (1988): 269–75. http://dx.doi.org/10.1017/s0031819100043412.

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12

Keown, D. V. "Book Reviews : Faith Meets Faith." Expository Times 101, no. 12 (1990): 383. http://dx.doi.org/10.1177/001452469010101229.

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13

Reyes, Aubrey F. "Chabacano Legends: A Reflection of Zamboangueño’s Faith." International Journal of Membrane Science and Technology 10, no. 2 (2023): 27–37. http://dx.doi.org/10.15379/ijmst.v10i2.1149.

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The primary goal of this study is to recognize, examine, and comprehend the Zamboangueños' religious beliefs as they are portrayed in the Chabacano stories of Zamboanga City. The stories of fifteen (15) written legends taken from Teresita P. Semorlan's "Chabacano Legends" and Orlando B. Cuartocruz's "Zamboanga Chabacano Folk Literature" (1990) were analyzed using historical and sociological precedent (1984). According to the study's findings, there are seven different types of religious belief held by Zamboangueños, including historical and traditional religion, unwavering faith, common or hum

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14

Matthew, Michael. "Faith Borders, Healing Territories & Interconnective Frontier? Wellness & Its Ecumenical Construct in African Shrines, Christian Prayerhouses & Hospitals." Numen 22, no. 1 (2020): 240–60. http://dx.doi.org/10.34019/2236-6296.2019.v22.29619.

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The religious geography of most health-seekers in modern Africa easily transverses the faith worlds of other religious traditions, thus building inevitably a lively-network of ecumenical spaces that surprisingly create an interpenetrating dialogue between African traditional shrines, Christian prayerhouses and western hospitals. The open-border policy of healing sites in Nigeria and Ghana in particular provides ecumenical directions and enriches interfaith conversations among different religious traditions. Consequently, the present study underscores the subversion of the dogmatic rhetoric of

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15

Binns, John. "An Ecumenical Spirituality." Religions 14, no. 10 (2023): 1238. http://dx.doi.org/10.3390/rel14101238.

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The modern ecumenical movement is a part of a wider ecumenism which expresses the universal character of the Christian faith. It is an approach to faith which is aware of the world-wide context of church life and the variety of the cultures and communities where it is practiced. The Orthodox Church of Ethiopia shows the importance of ecumenism because here we find a style of worship and theology which has taken a very different character from other parts of the church, especially in its relations with other faiths. Ecumenical faith recognises and welcomes difference and always seeks fresh ways

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16

Cole, Mike. "Faith." Antioch Review 51, no. 1 (1993): 80. http://dx.doi.org/10.2307/4612663.

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17

Michaud, Mike. "Faith." Iowa Journal of Cultural Studies 1998, no. 17 (1998): 84–85. http://dx.doi.org/10.17077/2168-569x.1265.

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18

Baraka, Amiri. "Faith." Black American Literature Forum 19, no. 1 (1985): 12. http://dx.doi.org/10.2307/2904463.

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19

Wilcox, Ronald. "Faith." Dialogue: A Journal of Mormon Thought 47, no. 2 (2014): 112. http://dx.doi.org/10.5406/dialjmormthou.47.2.0112.

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20

Evjen, Natalie Shaw. "Faith." Dialogue: A Journal of Mormon Thought 51, no. 1 (2018): 155. http://dx.doi.org/10.5406/dialjmormthou.51.1.0155.

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21

Cobb, John B. "Faith." Buddhist-Christian Studies 14 (1994): 35. http://dx.doi.org/10.2307/1389821.

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22

Hickey-Moody, Anna. "Faith." Philosophy Today 63, no. 4 (2019): 927–41. http://dx.doi.org/10.5840/philtoday202019302.

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This essay advances a new materialist philosophy of faith. Mobilizing affect, I show that a change in the capacity to act, such as that created through belief or non-belief, is an experience that unites both secular and religious people. Belief in the superiority of secular culture over religious culture, or vice versa, are affectively similar corporeal orientations.

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23

Rahner, Karl. "Faith." Philosophy and Theology 18, no. 2 (2006): 393–99. http://dx.doi.org/10.5840/philtheol200618220.

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24

Matam, Pages D. "Faith." Callaloo 39, no. 3 (2016): 587–88. http://dx.doi.org/10.1353/cal.2016.0107.

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25

Lagowski, J. J. "Faith." Journal of Chemical Education 62, no. 10 (1985): 821. http://dx.doi.org/10.1021/ed062p821.

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26

Whiteneck, Peggy. "Faith." Theology Today 57, no. 2 (2000): 255. http://dx.doi.org/10.1177/004057360005700211.

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27

Dette, James. "Faith." Palliative and Supportive Care 6, no. 1 (2008): 83–84. http://dx.doi.org/10.1017/s1478951508000126.

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28

Lown, Maris. "Faith." Teaching and Learning in Nursing 3, no. 2 (2008): 47. http://dx.doi.org/10.1016/j.teln.2008.02.002.

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29

Janzen, Rhoda. "Faith." Christianity & Literature 58, no. 3 (2009): 402. http://dx.doi.org/10.1177/014833310905800305.

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30

Fincke, Gary. "Faith." Pleiades: Literature in Context 38, no. 2 (2018): 19–26. http://dx.doi.org/10.1353/plc.2018.0109.

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31

Bevis, Kathryn. "Faith." Wasafiri 38, no. 3 (2023): 47–48. http://dx.doi.org/10.1080/02690055.2023.2208957.

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32

Martin, Thomas L. "Faith." Christianity & Literature 74, no. 1 (2025): 157. https://doi.org/10.1353/chy.2025.a960736.

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33

Kritzinger, J. N. J. "Faith to faith – Missiology as encounterology." Verbum et Ecclesia 29, no. 3 (2008): 764–90. http://dx.doi.org/10.4102/ve.v29i3.31.

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Abstract (sommario):

This article responds to a book edited by Prof PGJ Meiring in 1996 on the religions of South Africa. It appreciates the integration between the fields of Religious Studies and Theology of Religions in the book, but suggests that a missiological approach should explore the inter-religious encounter, rather than merely what others believe or what we believe about the possibility of their being saved. An approach of “encounterology” requires: a) a holistic and reflexive process that considers seven different dimensions of the encounter; b) a dialogical approach in which a Christian enters into a

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34

Sarto, Pablo Blanco. "Faith in the Year Of Faith." Polonia Sacra 17, no. 2 (2013): 5. http://dx.doi.org/10.15633/ps.363.

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35

Treanor, Brian. "The Anatheistic Wager: faith after Faith." Religion and the Arts 14, no. 5 (2010): 546–59. http://dx.doi.org/10.1163/156852910x529322.

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AbstractThe hermeneutic wager described in Richard Kearney’s Anatheism seems to share a number of characteristics with both agnosticism and other postmodern religious wagers. All these approaches maintain a certain epistemological humility with respect to what we can and cannot know about God. Nevertheless, the anatheistic wager includes an existential aspect that risks commitment even in the uncertainty of epistemological uncertainty. The fivefold motion of imagination, humility, commitment, discernment, and hospitality circumscribes a wager that is neither the blind leap of fideism nor safe

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36

Daly, Alfrieda, and Miriam Dinerman. "Faith in the Faith-Based Initiative?" Affilia 16, no. 4 (2001): 405–10. http://dx.doi.org/10.1177/08861090122094334.

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37

Bateman, Bradley, and H. Spencer Banzhaf. "Keeping Faith, Losing Faith: An Introduction." History of Political Economy 40, no. 5 (2008): 1–20. http://dx.doi.org/10.1215/00182702-2007-057.

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38

Kristensen, Stefan. "abstract: Perceptual Faith and Expressive Faith." Chiasmi International 5 (2003): 281. http://dx.doi.org/10.5840/chiasmi2003538.

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39

Jaspal, Namita. "Fabric of Faith: Faith in Conservation." Sikh Research Journal 8, no. 1 (2023): 144–57. http://dx.doi.org/10.62307/srj.v8i1.28.

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This paper describes methods of cleaning, mending and display for preserving historical objects of clothing. The examples used in the paper are garments worn by the sixth Guru of the Sikhs, Hargobind Singh ji, and 18th century Sikh leader Banda Singh Bahadur.

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40

Sadida, Nuri, and Arif Triman. "The Benefit of Islamic Faith Education to Enhance Children Social and Emotional Skills." Jurnal Pendidikan Islam 4, no. 2 (2019): 103–15. http://dx.doi.org/10.15575/jpi.v4i2.1863.

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There is an increasing trend among parents nowadays to choose Islamic elementary school. This has triggered the increasing amount of schools that adopt religious bases such as Kuttab Al-Fatih (KAF), a school that emphasized manner education and Islamic faith teaching. The purposes of this study are to correlate Islamic faith education given by parents and student’s social and emotional skills and to compare children's emotional and social skills from parents whose children schooled in KAF and in other schools. The measurement of children's social and emotional skills contains three dimensions:

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41

Warae, Olohesi, Pris Kristiani Ndraha, and Mozes Lawalata. "Kajian Ilmu Filsafat dalam Identifikasi Iman serta Relevansinya dalam Kehidupan Orang Kristen." Angelion: Jurnal Teologi dan Pendidikan Kristen 5, no. 1 (2024): 1–13. http://dx.doi.org/10.38189/jan.v5i1.711.

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In this article discuss about the complexity of the definition of faith in the context of theology and philosophy and the need to understand the rational basis for religious belief. His research problem involves the question of how philosophy can help christians understand, explain and strengthen their faith. In this study, central concepts of the christian faith such as faith in God, the exsistence of evil in the world and human freedom are analized analyticallly using a philosophical approach. The main results of this research indecate that phylosophy provides a rational framework for unders

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42

Rusmini, Rusmini. "PENERAPAN PRINSIF PRINCIPLE UTMOST GOOD FAITH DALAM PERJANJIAN ASURANSI." Justici 16, no. 2 (2023): 88–95. https://doi.org/10.35449/justici.v16i2.706.

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ABSTRACT In implementing the insurance agreement, the principle of Utmost Good Faith or the principle of good faith must be implemented by the insurer and the insurer. The problem in this paper is how to apply the Principle of Utmost Good Fait in insurance agreements. The type of research used in completing this research is a normative juridical research method that is descriptive analysis, namely research conducted by examining library materials (secondary data) or library law research. The application of the principle of good faith in an insurance agreement implies that both parties, namely

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43

Noor, Zanariah Binti, and Nazirah Lee. "Preserving Child's Faith in Malaysian Law: A Maqasidic Approach." Ulumuna 27, no. 1 (2023): 1–32. http://dx.doi.org/10.20414/ujis.v27i1.606.

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Preserving faith is the most significant goal for Muslims. However, fulfilling these objectives in the best possible way according to the principle of maqāṣid al-sharī’ah(the objective of Islamic law) within the framework of the dual system of Malaysian law is challenging. Preserving faith within maqāṣid al-sharī’ah discussion provides enormous opportunities for Muslims to nurture and protect their Islamic faith while regulating the laws that prohibit any harmful elements that could jeopardize it. The Federal Constitution of Malaysia guarantees everyone's freedom of religion. However, freedom

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44

Abumoghli, Iyad. "“Faith for Earth”: an Ethical Approach to Global Environmental Challenges." Religion and Development 3, no. 2 (2025): 236–47. https://doi.org/10.30965/27507955-00302007.

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Abstract For far too long, the engagement of communities in global environmental governance and policy has been limited to civil society organizations that are accredited to the Economic and Social Council of the UN. This has left faith-based organizations on the margins of policy dialogue, unable to make important contributions by bringing moral and spiritual responsibilities and perspectives. Yet faith-based organizations have been providing the needed socioeconomic and charity support to communities for centuries. This paper discusses how environmental issues can be addressed more effective

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45

Palmquist, Stephen R. "Kant’s Prudential Theory of Religion The Necessity of Historical Faith for Moral Empowerment." Con-Textos Kantianos. International Journal of Philosophy, no. 1 (June 11, 2015): 57–76. https://doi.org/10.5281/zenodo.18505.

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Given his emphasis on deontological ethics, Kant is rarely regarded as a friend of prudence. For example, he is often interpreted as an opponent of so-called “historical faiths” (i.e., empirical religious traditions). What typically goes unnoticed is that in explaining the legitimate (indeed, indispensable) role of historical faiths in the moral development of the human race, Kant appeals explicitly to their prudential status. A careful examination of Kant’s main references to prudence demonstrates that the prudential status of historical faith is the key to understanding bot

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46

Bezniuk, Dmitry K. "Crisis of faith or faith of crisis." Journal of the Belarusian State University. Sociology, no. 2 (June 29, 2020): 124–28. http://dx.doi.org/10.33581/2521-6821-2020-2-124-128.

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Some indicators of the religiosity of the population of Belarus according to the results of opinion polls 2017–2019 are presented. Global characteristics are distinguished against which the religious situation is developing, and a system of factors characterizing the specificity of religiosity in modern Belarus. An attempt is made to forecast a change in religiosity.

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47

HEWITT, JOHN D. "HAVING FAITH IN FAITH-BASED PRISON PROGRAMS." Criminology Public Policy 5, no. 3 (2006): 551–58. http://dx.doi.org/10.1111/j.1745-9133.2006.00389.x.

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48

Poresh, Vladimir. "Faith and lack of faith in Russia." Religion in Communist Lands 19, no. 1-2 (1991): 75–81. http://dx.doi.org/10.1080/09637499108431503.

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49

MORGAN, TERESA J. "Introduction to Roman Faith and Christian Faith." Religious Studies 54, no. 4 (2018): 563–68. http://dx.doi.org/10.1017/s0034412517000427.

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50

Kristeno, Marianus Rago, and Emmeria Tarihoran. "Children's faith development through faith formation activities." Mysterium Fidei: Journal of Asian Empirical Theology 1, no. 3 (2023): 146–51. https://doi.org/10.5281/zenodo.10603088.

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Abstract (sommario):

Children, being precious assets and the future hope of the Church, warrant special attention for their faith development. The Church employs Faith Formation activities as one of its initiatives, constituting a form of child catechesis seamlessly integrated as a continuation of parental formation. This article elucidates the Church's approach to nurturing children's faith through Faith Formation activities, organized by parishes with the assistance of adept coaches. Utilizing the literature review method, this article explores relevant articles and journals. The findings underscore that faith e

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