Hasil untuk "Philosophy of religion. Psychology of religion. Religion in relation to other subjects"

Sajad Ziaee

بینOccurrence and step have several meanings, each of which is tied to one of the types of precedence and delay. In addition to the six types mentioned earlier, Mulla Sadra has added two types of preemption and delay with truth and preemption and delay with al-haqiqa and al-majaz. According to the first part, he himself has explained a new type of occurrence and step under the title of occurrence and step with right. Now the question is whether it is possible to arrive at another type of occurrence and step based on the precedence and the delay with truth and authority or not? According to his own foundations and also the references he has in some topics, not only the occurrence and step are proved by truth and al-majaz, but it can be claimed that this is the final view of Mulla Sadra as well. In this view, the old is the Supreme Being, whose truth and example is the essence of existence, and non-existence is impossible for him.However, the accident is the opposite of Allah, which is non-existence in itself and has the dignity of confirming the existence of truth; That is, it is described as an entity in a broad sense. Among the works of this view, the applied unity of God; the unity of the true truth of the truth; the guardianship of God over Masavi; And the agreement is right with creation.

Franciszek Mróz, Sławomir Tykarski, Marcin Gazda

This study presents an analysis of the forms of family pilgrimage along the Polish sections of the Way of St. James. The purpose of the research is to understand the current status of family pilgrimage along the route to Santiago de Compostela in Poland, as well as to specify the determinants of the development of this type of pilgrimage. The forms of family pilgrimage along the Way of St. James in Poland and the importance of such pilgrimages in deepening intra-family relations are presented based on interviews and testimonies collected, as well as on several years of experience in organising and participating in family pilgrimages.

Mercedes Vidal Gallardo

Recensión del libro de ÓSCAR CELADOR ANGÓN donde aborda cuestiones de extraordinaria actualidad con el rigor que preside su larga trayectoria investigadora. La monografía está redactada desde la claridad de ideas a partir de una nutrida selección bibliográfica, constituida no sólo por textos legislativos sino también por otras fuentes doctrinales y jurisprudenciales.

Ignacio Verdú Berganza

La intención de este artículo es mostrar en qué radica la oposición que representa el Sócrates platónico frente a la sofística y mostrar, tan solo como apunte, como hace suya la posición socrática el pensamiento medieval, desarrollando un pensamiento de extraordinaria riqueza en torno a la humildad, la confianza, la esperanza y el amor.

Marisa Elsera, Nanik Rahmawati, Annisa Valentina

The Sea Tribe is one of the indigenous peoples who are still isolated in the Riau Archipelago. The lifestyle, which is very simple in all aspects, makes the Sea Tribe far from the level of welfare. In order to improve their standard of living, traditional and religious leaders have emerged who accompany people who are classified as closed. The roles and functions of these community leaders are seen in the development of the sea tribe. Qualitative research method with a descriptive approach. Data obtained through structured interviews with interview and observation guidelines and documentation. The selection of informants using purposive sampling technique. The data analysis technique is data reduction from the results of interviews with marine tribal communities then presenting the data presented in the form of narrative descriptions, as well as verification or drawing conclusions. The results of the study found that religious leaders were quite successful in carrying out social interventions in the form of spreading religious teachings to the Sea Tribe community, acting as motivators, religious leaders providing guidance and consultation, religious leaders helping empower the Sea Tribe community. As change agents, religious leaders provide assistance and socialization in spiritual, social, administrative, economic and health aspects. As a target of change, the sea tribes opened themselves to the assistance provided by these religious leaders.

Şenol Sezer

Bu çalışmanın amacı, ortaokullarda değerler eğitimine ilişkin öğretmen görüşlerini ortaya koymaktır. Bu amaçla çalışma, nitel araştırma deseninde ve durum çalışması modelinde yürütülmüştür. Araştırmanın çalışma grubunu 30 öğretmen oluşturmaktadır. Çalışma grubu ölçüt örnekleme yöntemiyle belirlenmiştir. Veriler, tümevarımsal içerik analizi ve betimsel analiz tekniği ile analiz edilmiştir. İçerik analizi sonucunda; değerler, yöntemler ve değerlerin öğretimi şeklinde üç ana tema belirlenmiştir. Öğretmenlerin görüşlerine göre, ortaokullarda öncelikle dürüstlük, yardımseverlik, saygı, hoşgörü, adalet, vatanseverlik, sorumluluk ve çalışkanlık gibi değerler kazandırılmalıdır. Katılımcılar, ortaokullarda değerlerin öğretiminde daha çok rol-model olma, örnek olay inceleme, drama tekniği ve öykü anlatma yöntem ve tekniklerinden yararlandıklarını ifade etmiştir. Katılımcılar ayrıca değerler eğitiminin süreklilik temelinde etkili bir planlama ve işbirliğine dayalı olarak yansıtma, özendirme ve örnek olma şeklinde sürdürülmesi gerektiğini ifade etmektedir. Değerlerin öğretim programlarında kazanımlar şeklinde yer alması, öğrenciler tarafından uygulamalı etkinliklerle içselleştirilmesi, öğretmenler, yöneticiler ve velilerin öğrencilere örnek olması gerektiği önerilmiştir.

Timothy D. Knepper

Göklem Tekdemir, Filiz Çömez Polat

Bu çalışmada Türkiye’de yaşayan, kendisini dindar (Müslüman) olarak tarifleyen ve sosyal medyada “İslami fenomen” olarak görülen/konuşulan insanların; “Müslüman olmanın ve İslami yaşam tarzının” anlamının söylemlerindeki inşası incelenmektedir. Başka bir deyişle; İslami fenomenlerin Müslüman kimliğe ve İslami yaşam tarzına dair görüşlerini belirtirken hangi dilsel kaynakları (açıklayıcı repertuarlar) kullandıkları Eleştirel Söylemsel Psikoloji yaklaşımı ile ele alınmaktadır. Araştırmanın verileri farklı söylem repertuarlarına ulaşma fırsatı veren ve Türkiye’de kullanıcı sayısı oldukça yüksek olan Twitter üzerinden toplanmıştır. Belirlenen 5 İslami fenomenin (Cübbeli Ahmet Hoca -164 bin takipçi, Caner Taslaman - 186 bin takipçi, Said Ercan -645 bin takipçi, Nihat Hatipoğlu - 487 bin takipçi, At gözlüklü /kendine laik -153 bin takipçi) 2012-2018 yılları arasındaki tüm tivitleri incelenmiştir. Alıntılar Eleştirel Söylemsel Psikolojinin analitik kavramlarından biri olan açıklayıcı repertuarlar çerçevesinde analiz edilmiştir. Analiz sonucunda “doğru İslam” ve “öteki’ne karşı birlik olması gereken İslam” repertuarı olmak üzere iki temel açıklayıcı repertuar ortaya çıkmıştır. Doğru İslam repertuarı; İslamiyet’e uygunluk açısından dindar kesimin davranışı ve taşıdığı değerlere vurgu yapmaktadır. Öteki’ne karşı birlik olması gereken İslam repertuarında ise; Müslüman kimliğinin ya da İslamiyet’e inananların üst bir kimlik olarak kurgulandığı görülmektedir.

Leszek Misiarczyk

Artykuł przedstawia krótki opis dzieła jako zbioru tekstów biblijnych skupionych wokół tematów: Prawo Mojżeszowe (ksiega I), chrystologia (księga II) i cnoty chrześcijańskie (księga III) a także ocenę wersji tekstu biblijnego, który Cyprian cytuje. Sondażowe badanie porównawcze pokazało, że Cyprian używał innej wersji tekstu biblijnego niż ta, która później stała się częścią Wulgaty Hieronima. Po drugie, dzieło Cypriana jest samodzielnym traktatem, niezależnym od Adversus Iudaeos Tertuliana, napisanym na prośbę Kwiriniusza, który stawiał sobie za cel dostarczyć adresatowi i innym chrześcijanom kartagińskim narzędzia w postaci tekstów biblijnych użytecznych w polemice z wzrastajacym prozelityzmem żydowskim. Pismo dobrze wpisuje się w kontekst historyczny polowy III wieku, kiedy to wcześniejsze dobre relacje pomiędzy chrześcijanami a Żydami w Afryce Północnej, jak to potwierdzają groby chrześcijanskie odkryte w nekropoliach żydowskich albo inskypcje łączące krzyż i menorę, zaczynają się psuć z powodu na rosnący prozelityzm żydowski i jednocześnie wzrost wspólnoty chrześcijańskiej.

Setio Qadrian Perdana

SD Ignatius Slamet Riyadi is a school under the auspices of the Foundation of the Holy Cross. Students in the school consist of Catholic, Christian, Buddhist and Islamic students. There are more Catholic students than Muslim students. Muslim students and non-Muslim students interact in the school environment. The purpose of this study to answer the problems are (1) How the religious life of Muslim students SD Slamet Riyadi? (2) How is the religious social behavior of different religious students in SD Slamaet Riyadi? (3) How is the friendship between Muslim student and SD Katama Slamaet Riyadi? The location of this research is SD Ignatius Slamet Riyadi Kebon Kangkung Bandung. Research subjects are Muslim students, while research sources consist of classroom teachers, principals and parents. Data collection techniques used are observation, interview and documentation. Data analysis is data reduction, data presentation and conclusion drawing or verification. The results showed that the form of interaction between Muslim students and Catholic students through discussions, extracurricular activities, breaks in the school cafeteria and competition in academic terms. Social behavior of Muslim students feel comfortable in interacting with classmates and friends in one school. The behavior of Muslim students who are polite and courteous enough to maintain good relationships. The religious life of Muslim students is strongly influenced by culture and learning in Catholic schools. One of the patterns of worship is to pray very much to imitate the catholic worship of praying with the use of hand symbols dikepal and Indonesian language. The conclusion that can be drawn from this research is: the form of interaction between students in SD Slamet Riyadi divided form on the interaction of friendship school, in class and at home with parents. Factors that affect the occurrence of interaction between Muslim students with Catholic students SD Slamet Riyadi is the education of tolerance and school culture are disciplined and comfortable to follow activities together. Education Tolerance is implemented through teacher dialogue both when learning activities. The existence of different religious students is acceptable in the majority Catholic environment, so Muslim students are well received. SD Slamet Riyadi too, has educated students from various religions, learning patterns and curriculum set making these students feel comfortable studying in Catholic schools.

Monika Ożóg

Zachowania magiczne były od niepamiętnych czasów elementem kultury. Świadectwa w postaci amuletów, różnych narzędzi czy zaklęć systematycznie są odkrywane. Magia przenikając w świat religii, stawała się jej elementem, z cza­sem aż do tego stopnia, że w zależności od okresu historycznego, nie sposób od­różnić jednej od drugiej. W niniejszym artykule zostały poddanie analizie, z per­spektywy ustawodawstwa kościelnego, praktyki magiczne szkodzące zdrowiu i życiu. Oczywiście przepisy prawne mają na celu eliminację błędów i zagrożeń przez co przedstawiają obraz jednostronny nie oddający wszystkich aspektów ży­cia. Niewątpliwie jednak odnoszą się do zagrożeń realnych i przez to poszerzają wiedzę o epoce. W przedstawionym tekście wzięto pod uwagę takie praktyki ma­giczne, które celowo i umyślnie miały szkodzić konkretnym osobom.

Ann Gleig

Józef Grzywaczewski

Duch Święty jako trzecia Osoba Trójcy Świętej istnieje odwiecznie. W Starym Testamencie objawiał się jako Duch Boży. Izraelici pojmowali Go nie tyle jako samoistny byt, lecz raczej jako wyraz działania Boga Jahwe. Przypuszcza się, że nieosobowa forma działania wynikała z potrzeby zachowania monoteizmu. Na ka­rtach Nowego Testamentu dostrzegamy działanie Ducha Świętego w stosunku do osób, które żyjących na pograniczu Starego i Nowego Przymierza. Duch Święty natchniął Symeona co do Dzieciatka Jezus; On zstąpił na Maryję, aby mogła począć Syna Bożego, o Nim mówił Jan Chrzciciel. O Nim nauczał Jezus Chrystus; zapowiadał, że będzie prosić Ojca, aby zesłał Ducha Świętego, zapowiedział, że On, gdy przyjdzie, doprowadzi uczniów do całej prawdy i pomoże im zrozumieć to, czego Jezus nauczał oraz dzieło zbawcze. Istotnie, po Zmartwychwstaniu Duch Święty został zesłany. Mamy dwa opisy: jeden w Ewangelii Jana, a drugi w Dziejach Apostolskich. Według relacji Jana sami tylko apostołowie otrzymali dar Ducha Świętego połączony z prawem do odpuszczeniem grzechów, co jest – jak wiadomo – atrybutem samego Boga. Zesłanie Ducha Świętego, o którym mówi Łukasz miało charakter bardziej okazały, było związane z darem języków (glosolalia), a także i ukazaniem się nadzwyczajnego zjawiska podobnego do ję­zyków z ognia. Była to realizacja zapowiedzi Jana Chrzciciela, że Apostołowie będą ochrzczeni Duchem Świetnym i ogniem. Ogień, jak wiadomo, jest symbo­lem obecności i działania Boga. Duch Święty raz udzielony przez Boga Ojca na prośbę Chrystusa, pozostaje w Kościele i kontynuuje dzieło oświecenia, uświeca­nia i umocnienia wiernych w wyznawaniu wiary. Duch Święty zawsze działa w łączności z Ojcem i Synem dla zbawienia wierzących.

Timothy D. Knepper

Józef Grzywaczewski

The article presents the Council of Chalcedon; its theological and historical context and its consequences. The author starts with the theological context of this Council. In that time the question of relation between humanity and divinity in Christ was discussed. Apollinarius of Laodicea taught that in the person of Christ there were two elements: the Logos and the body. The Logos replaced the soul. He propagated the formula mia physis tou theou logou sesarkomene. Others theologians were not agree with his opinion. Generally, there were two theological schools which worked on this matter: school of Alexandria and of Antioch. In the first one, the Christ was seen especially as God who became man. In the second one, He was seen as the man who was God’s Son. With other words, in Alexandria the starting point of reflection was the Divinity of Christ. In Antioch the starting of reflection was His humanity. The author mentioned Eutyches whose ideas on Christology produced a lot of trouble. In such a context, the Council of Chalcedon was organized (451). It was the proposal of Emperor Marcjan. The Council, after having condemned Eutyches and Dioskur of Alexandria because of their position on theological matter, proclaimed a new definition of the catholic faith. The base of this definition was the Letter of Pope Leo the Great Ad Flavianum. The most important point of this definition was the statement that Divinity and humanity meet in Christ, and both form one person. Such a declaration seems to be clear, but it did not satisfy Greek theologians. They did not want to accept the formula two natures (duo physeis) in one person, because in their opinion it signifies a separation between the Divinity and the humanity of Christ. They preferred to speak about mia physis tou Theou Logou sesarkomene. Surely, by the term physis they did not understand nature, but a being. While saying mia physis they did not mean one nature, but one being. In their conception, Jesus Christ was a Being in which met Divinity and humanity. Many theologians were suspicious of the term person (prosopon); they supposed that it had a modalistic meaning. The main opinion of Modalists is: there is only One God who appears sometimes as Father, sometimes as Son, sometime as Holy Spirit. There were also other reasons of contesting the definition of Chalcedon. It was known that that this definition was imposed by the Greek emperor, influenced by the Bishop of Rome (Pope). Many theologians, especially in monastic milieu, did not want to accept the intervention of the civil authorities in religious matter. They did not have a very good opinion about Latin theology. In the fifth century there were some anti-Hellenic tendencies in the eastern part of the Empire. Many Oriental theologians rejected the definition of Chalcedon because it was „a for­mula of Rom and Constantinople”. In such circumstances, a lot of Christians separated themselves from the Catholic Church, forming Monophysite Churches. Those who remained in unity with Rome and Constantinople, keeping the defini­tion of Chalcedon, were called Melchites. Another problem was the canon 28, which gave some privileges to the bishop see of Constantinople. Pope Leo the Great did not approve this canon. Anti-Hellenic tendencies were so strong that in the time of Islamic invasions the people of Palestine, Syria, and Egypt welcomed Arabic soldiers as liberators from Byzantine domination. It is to be said that Arabic authorities, after having taken power in a country, were friendly towards Monophysites and persecuted Melchites. So, the contestation of the definition of Chalcedon prepared the ground for the victory of Islam in the East. The article is ended by an observation of a French theologian Joseph Moingt: declaration that Divinity and humanity make union the person of Jesus Christ produced division not only in the Church, but also in the Roman Empire. This is one of great paradoxes in the history of Christianity.

James F. Harris

Anna Trono

Religious ceremonies play an important role when understood as an opportunity for improving the image of a city, improving the socio-economic situation and promoting regional development. These are the objectives of the local administration in Novoli, a small town in the Salento peninsula in Puglia, south-eastern Italy. The most important religious, social and tourist event of the year in Novoli is the feast of Saint Anthony Abbot, which falls on the 17th of January. The festivities continue for many days and include religious rites, street lights, exhibitions, food stands, popular music and brass band concerts, markets and conferences. There are numerous attractions not only for pilgrims and those devoted to the saint, but also for lovers of folklore and the simply curious. There is a wine fair, a market and the museum of contemporary art, as well as conferences and meetings of various kinds. The event that sees the greatest involvement of the local community is the building of the monumental bonfire known as the fòcara, made up mainly of vine branches, which is set alight the evening before the day of the saint. In the afternoon before the lighting of the fire, after mass, the statue of the saint is carried in procession through the streets of the town.wn as the fòcara, made up mainly of vine branches, which is set alight the evening before the day of the saint. In the afternoon before the lighting of the fire, after mass, the statue of the saint is carried in procession through the streets of the town. In the evening the pyre is lit by setting off batteries of fireworks that run up the sides of the bonfire to the top, with spectacular effects. The other key location during the festivities is the sanctuary of the saint, which sees a constant flow of worshippers and pilgrims.This study seeks to analyse the event of the Fòcara of Sant’Antonio in Novoli, the biggest bonfire in the Mediterranean, attracting more than 150,000 spectators a year. Making extensive use of mass media, the event involves a substantial commitment in terms of finance and human resources. Although this is clearly necessary for the promotion of local identity, in terms of the hoped-for increase in tourism and the development of a marginal rural area in the Italian Mezzogiorno, the results have been poor.