Ali Sait Yağar, Nükte Sevim Derdiçok, İbrahim Özen
From past to present, the tree has functioned as a powerful symbol associated with birth, life, death and belief systems across cultures. In relation to cosmic order and divine connection, it has often been conceptualized as a cosmic entity. The tree cult, while sharing universal features rooted in religion and mythology, also carries distinctive meanings within Turkish cultural tradition. Drawing on this framework, this article examines the use of mythological elements in post-1980 Turkish literature through the lens of the tree cult. It first discusses the religious and mythological foundations of the motif and its specific manifestations in Turkish culture. The analysis then focuses on selected works by nine prominent authors—Murathan Mungan, Pınar Kür, Sevinç Çokum, İhsan Oktay Anar, Hasan Ali Toptaş, Orhan Pamuk, Latife Tekin, Murat Gülsoy, and Nazan Bekiroğlu—whose writings display strong representational capacity. Through thematic and textual analysis, the study explores how the tree cult is integrated into these literary works and offers a panoramic perspective on the relationship between mythology and literature in contemporary Turkish narratives.
The purpose of this research is to examine how the Church of Jesus Christ of Latter-day Saints and its members have responded to anti-Jewish theological tropes, especially in the post-Holocaust era. The thesis of this research is that, while the Church of Jesus Christ of Latter-day Saints has not formally canonized any twentieth-century statements on antisemitism, its sacred texts—including the Book of Mormon—along with prophetic teachings and institutional actions before, during, and after World War II, reflect a consistent and distinctive theological perspective on the Jewish people as God’s covenant people with a positive eschatological role in his plan. Unique among its Christian cousins in that era, the Latter-day Saint perspective includes a general rejection of anti-Jewish tropes and—while imperfect—a general pattern of respectful engagement with Jews at both institutional and individual levels. This research is significant in an era of rising antisemitism as it promotes understanding of a religion that has historically maintained, though not perfectly, a more philosemitic approach both institutionally and individually. A deeper understanding of ideas and attitudes that discourage anti-Jewish tropes and combat antisemitism is desperately needed in the modern world.
This article explores Fakhr al-Dīn al-Rāzī’s (d. 1210) theological insights on the metaphysical hierarchy of creation to address the question: Can there be extraterrestrial intelligence (ETI) superior to human intelligence? By revisiting a long-standing debate in the Islamic tradition concerning the superiority (afḍaliyyah) of angels versus humans, this article positions al-Rāzī as a pivotal case who diverges from the majority Ashʿarī stance by advocating for angelic superiority. Through a detailed analysis of al-Rāzī’s deconstruction of pro-human superiority arguments and his construction of arguments favoring angels, the article demonstrates how his framework challenges anthropocentric assumptions and broadens theological possibilities. If al-Rāzī’s arguments are deemed successful, his scripturally and rationally grounded framework provides a foundation for envisioning ETI that may surpass humanity in spiritual or intellectual rank. This article contributes uniquely by unveiling al-Rāzī’s underexplored ideas on angelic superiority and integrating them into the context of Islam and ETI, thereby advancing modern discourse on Islamic theological anthropology.
This paper explores the function of miracles in classical and modern Islamic theology, focusing particularly on Fethullah Gülen’s interpretation and its relevance to contemporary discussions on revelation, rationality, and science. Traditionally, miracles are viewed as divine signs confirming prophethood by surpassing natural laws and serving as challenges to disbelievers. While classical scholars upheld their evidentiary role, modern thinkers—under the influence of positivism and rationalism—have sought to reinterpret or dismiss their validity, particularly sensory or physical miracles. In this context, Gülen presents a distinctive perspective that reframes miracles not merely as supernatural phenomena, but as signs pointing to both spiritual truths and technological inspiration. Drawing from the insights of Said Nursi, Gülen highlights how prophetic miracles have anticipated and guided scientific advancements, thereby integrating material progress with spiritual wisdom. Gülen’s holistic understanding of human nature and prophetic guidance, rooted in the concept of human beings as the most refined creation (ahsani taqwīm), positions prophets as leaders of both spiritual and intellectual advancement. This dual role challenges the perceived conflict between revelation and reason, asserting that rationality reaches its full potential only when informed by prophetic insight. The paper also situates Gülen’s thought within broader modern theological discourses, particularly in response to critiques that Islam is incompatible with science. Gülen affirms the necessity of revelation not as a hindrance to rational inquiry but as its essential guide, likening prophets to expert physicians who administer the elixir of revelation to protect and elevate the human mind. By analysing Gülen’s approach to miracles and prophetic intellect (fatānah), this paper argues that his theology offers a balanced framework for reconciling religion and science, and contributes a meaningful response to contemporary debates surrounding the rationality of faith and the enduring relevance of prophethood.
The origin of the Wutong deity, a controversial figure in Chinese folk religion, has long been an unresolved academic issue, hindering a clear understanding of its complex godhead and its derivative cults, such as the Five Road Deities of Wealth. This study aims to provide a comprehensive etymological solution to this long-standing problem. Through a systematic investigation combining cross-cultural linguistic analysis, comparative mythology, and socio-historical contextualization, this paper traces the deity’s evolution from its prototype to its final forms. The study argues that the Wutong deity’s prototype is the Buddhist Yakṣa General Pañcika, known in early China as the “Wudao Dashen” (Great Deity of the Five Paths). Its core godhead was formed by inheriting Pañcika’s attribute as a wealth deity, while degrading his myth of prolificacy into a licentious characteristic by conflating it with indigenous stereotypes of Yakṣas. Its name resulted from an orthographic corruption of “Wudao” to “Wutong,” and its “one-legged” image from a phono-semantic misreading of its transliterated name, “Banzhijia (半支迦).” This transformation was catalyzed by the severance of the Tangmi (唐密) lineage and the concurrent rise of commercialism in Song-dynasty Jiangnan. This evolutionary chain reveals the complete process by which a foreign deity was seamlessly integrated into the indigenous Chinese belief system, a “Flowing Pantheon,” through misreading and reconstruction, vividly illustrating the pluralistic and harmonious nature of Chinese religion.
The differences in thought between Abraham Geiger and Al-Ghazali in understanding Islam reflect two contrasting approaches to the Qur’an and the influence of tradition in religious education. This study aims to analyze how their intellectual perspectives have shaped theological development within their respective traditions and their impact on the broader study of religion. The research employs a qualitative method, focusing on an in-depth analysis of Geiger’s and Al-Ghazali’s works, alongside a comprehensive literature review to contextualize the historical and philosophical dimensions of their arguments. The findings indicate that Geiger, through his historical-critical approach, presents a more flexible interpretation of sacred texts, whereas Al-Ghazali upholds the authority and wisdom of the Qur’an as the primary foundation of Islamic knowledge. This intellectual discourse highlights the tension between rationalism and traditionalism in Islamic studies while illustrating the dynamic interplay between radicalism and religiosity within the Muslim world. Furthermore, this controversy underscores internal debates across various religious traditions and offers valuable insights into how interfaith dialogue can enhance the understanding of Islam and spirituality in the modern era. Ultimately, this study aims to contribute to a broader academic discourse on the interaction between religious tradition and critical thought in a global context.
تضمن هذا العدد عدداً من البحوث ذات الصلة بموضوع "السُّنن الإلهية". وقد خُصّصت كلمة التحرير للحديث عن " فقه السُّنن". وانتُظم العدد في ستة أبحاث؛ إذ جاء البحث الأول بعنوان "حالة البحوث في السُّنَن الإلهية في بناء الأُمم والحضارات" للدكتورة علياء العظم. والبحث الثاني بعنوان "سنن قيام الأمم" للدكتور فتحي حسن ملكاوي. والبحث الثالث بعنوان " فقه السُّنَن الإلهية والثقافة السُّنَنيّة " للدكتور عزمي طه السّيد. والبحث الرابع بعنوان "الإنسان السُّنَني بين التفكير الحداثي وقِيَم الاستخلاف والعمران للدكتور عمار قاسمي. والبحث الخامس بعنوان "خصائص السُّنَن الإلهية وأبعادها العلمية والحضارية " للدكتور راشد سعيد شهوان. والبحث السادس بعنوان "موقع التفكير السُّنَني في حركة الإصلاح الفكري المعاصر" للدكتور رشيد كهوس.
واحتوى العدد باب "قراءات ومراجعات"؛ إذ تضمن استقراء ومراجعة لما نُشر في مجلة "الفكر الإسلامي المعاصر" حول موضوع السنن من العدد 1 حتى العدد 104 بعنوان "السّنن الإلهية في أبحاث مجلّة الفكر الإسلامي المعاصر" وقدّمها الدكتور عبد الله عمر.
وفي العدد منتقيات حديثة لبعض المؤلفات المتصلة بأبحاث العدد ضمن باب "عروض مختصرة" أعدها إيصال صالح الحوامدة.
Education, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Concerned with the representations of fruits in Greco-Roman mythology and Genesis, this paper first explores the various meanings of charis and its conceptualization, and their embodiments. It then addresses object agency, before questioning the possible propriety of certain fruits in visual and textual narratives to emanate and/or appropriate charisma. To do so, the paper presents a discussion of the linguistic and conceptual mutability and malleability of the term ‘charis’ and its conceptualization into charisma, as well as its possible manifestations or translations in fruits, thus transforming the latter into (accidental) actors. Finally, this study provides an exploratory reflection on the ambiguity and metamorphic aspect of “charismatic” fruits in the context of myths and the Genesis narrative represented in the visual arts, and their translation into fairy tale narratives and modern advertising campaigns.
In this paper, I consider Sterba’s recent criticism of skeptical theism in context of his argument from evil. I show that Sterba’s criticism of skeptical theism shares an undesirable trait with all past criticisms of skeptical theism: it fails. This is largely due to his focus on causal connections and his neglect of logical connections. Because of this, his argument remains vulnerable to skeptical theism.
The article presents the meaning of the principle of separation of Church and state in the European context. Christian teaching distinguishes between the secular and the spiritual sphere. In European society, such a division is accepted, but questions about the correct relationship between the Church and the state have been arising throughout history. The Church and the state seldom lived in a peaceful coexistence, and the state often interfered with the Church and vice versa. The correct understanding of the separation of Church and state means that spiritual leaders should not act as state leaders and that state leaders should not express their opinions on spiritual and moral matters. Church and state must work together for the welfare and progress of both the entire community and the individual.
History and principles of religions, Practical Theology
Several sites in East Asia have been identified as Potalaka, originally thought to be located near the southern seas of India. The basis of this phenomenon is built upon the nature of Avalokiteśvara as a mediator between sentient beings and buddhas, the nature of Potalaka as a boundary between their worlds, and Buddhist philosophy. The belief in the abode of Avalokiteśvara bodhisattva on Earth incorporates various places into a Buddhist world transcending borders. This paper examines Korean beliefs about Potalaka and Avalokiteśvara through legends about Naksan Temple, with special emphasis on their relationship with mountain and sea worship. At the same time, the study attempts to connect the beliefs with the philosophical background of Hwaŏm tradition, which is in close relation with this ritual site. The aim of this approach is to point out the unique and universal, as well as the local and translocal elements in Korean narratives about Potalaka. In other words, the paper searches for patterns that are to be found in the wider Buddhist world and characteristics that are created by the specific religious environment of Korean culture.
Baigutov Karim, Myrzakanov Madvakas Seksembaevich, Aiman Suyuberdieva
et al.
Various scientific studies, interpretations, analyses, and comparisons have revealed a strong link in the origin of Kazakh mythology in contemporary Kazakh society. The main problem in this lies in the fact that existing research on mythology has always centered in fields of literature, philosophy, religion and culture, and history. Previous scholars have always overlooked the study of mythology in the field of art. It’s for this reason, that this research article centered on the mythology in the art of painting education and especially pictorial analysis of Kazakh mythology. In the article, the definition and history of Kazakh mythology are given and the studies of the researchers on mythology are mentioned. The painting educations made within the scope of the research article are inspired by the myth of "Er Tostik". The research conducted within the scope of a creative and scientific analysis shows that the works related to the formation of Kazakh mythology have an important place in the history of Kazakh painting education. Besides, important subjects of Kazakh mythology in Kazakh art history were determined and how they affected the works of the painters were examined and interpreted comparatively. Keywords: Kazakh mythology, Kazakh painters, Er Tostik, art, painting, woodcut technique
This paper aims to encourage research on the role of trees, flowers, animals, and birds in religions in religions and religious traditions. We use the method of content analysis, primarily relying on the “scriptures” (Bhagavad-gita, the Bible, the Qur'an, and the Talmud). In the introduction, we point to how nature has been included in religions long before the emergence of modern environmental movements. This has recently led to the development of a separate theological discipline as well – ecological theology. Even the sociology of religion could not avoid the topic of the relationship between religion and nature. The first part of the paper deals with the topic that can rarely be found in the sociology of religion or religiology – the importance of trees and flowers in human religious life (tree as a totem, the role of mountains in religious traditions, trees in religious rituals…). We also discuss individual mentions of trees in mythologies and religious traditions (almond, acacia, oak, apple, linden, vine, olive, palm, pomegranate, fig…). We then look at the role of flowers in religions and religious traditions, especially ritual practices. We have selected those flowers that are most often mentioned and analyzed (cyclamen, iris, lotus, lily, rose). In the second part of the paper, we explore the role of animals and birds. We were particularly interested in the role of animals in sacrificial rites within different religious traditions; the tradition of divination based on a body part of an animal; avoiding meat consumption due to religious tradition.
Co-authored between a professor and student, this essay discusses how an experiential learning assignment of “deep listening” was integrated into an online course on histories of Buddhist meditation. Paired with a group art project, the work provided not only an opportunity to practice critical communication skills, but also a sense of connection and community, which is especially important during the conditions of pandemic isolation. The course design relied on pedagogical principles specifically aimed at supporting student well-being, such as trauma-informed teaching. We reflect on how grounding course design in inclusive, anti-oppressive and care-focused principles may enable new outcomes in teaching and learning beyond this pandemic year.
BACKGROUND Medicine has gone through many thought processes until it has arrived in our days. At the beginning, it was based on the religion, superstition and magic plants for therapy. This has been for many centuries until arrived a period of cultural development. This will happen in the Greek world and new theories about nature (physiokratia) and humans advance. From the various mythical traditions, we passed to understand the natural phenomena that surround the universe, thanks to the knowledge of the "hidden causes" by the philosophy. METHODS The contribution to Western medicine of the ancient Greeks was the development of a rational system of thought that was transmitted in medical culture. This attempt to interpret was called philosophy. Hippocrates, with the arrival of the pre-Socratics, changes the old method of approach to the sick and the sick itself. So, he changed the approach to medicine and healing, influencing the therapy of other ancient popular cultures before and after the arrival of the preSocratics. We have researched ancient texts to determine the common roots between myth and therapy and religious separation from other medical cultures before Hippocrates. RESULTS This study is focused, particularly, on the period from the age before and during the world of pre-Socratic thought, showing that there are many similarities in the approach of therapy of various diseases. The ancient Greeks were influenced by the other civilizations on therapy, especially with plants with a different mythological view. Despite rationalism, remained the supernatural beliefs while the use of herbs does not remain in the magic myth. The first detachment of the magical therapy will happen later with the father of medicine, Hippocrates. CONCLUSION The ancient Greeks invented rationalist doctrine for the medicine. The birth of the philosophy, crossing many stages, influenced the therapy models, especially with the medicinal herbs.
In this book, Masooda Bano presents an in-depth analysis of a new movement that is transforming the way that young Muslims engage with their religion. Led by a network of Islamic scholars in the West, this movement seeks to revive the tradition of Islamic rationalism. Bano explains how, during the period of colonial rule, the exit of Muslim elites from madrasas, the Islamic scholarly establishments, resulted in a stagnation of Islamic scholarship. This trend is now being reversed. Exploring the threefold focus on logic, metaphysics, and deep mysticism, Bano shows how Islamic rationalism is consistent with Sunni orthodoxy and why it is so popular among young, elite, educated Muslims, who are now engaging with classical Islamic texts. One of the most tangible results of this revival is that Islamic rationalism - rather than jihadism - is emerging as one of the most influential movements in the contemporary Muslim world.
The article analyses certain aspects of Kant’s conception of religion which testify to its affinity with what has been described as religious rationalism. These aspects include a critical reading of the Scriptures, proposed primarily in the Religion within the Boundaries of Mere Reason and The Conflict of the Faculties , as well as an attempt to identify God with practical reason, which can be found in the notes written for the unfinished work of the philosopher, published as the Opus postumum . I suggest that by reading Kant in light of the ideas of the early modern religious rationalists, especially those inspired by the thought of Baruch Spinoza, one can better explain the radicalization of Kant’s late views on religion, recognized by some contemporary scholars.
This introduction to the special issue reviews research that supports the hypothesis that psychedelics, particularly psilocybin, were central features in the development of religion. The greater response of the human serotonergic system to psychedelics than is the case for chimpanzees’ serotonergic receptors indicates that these substances were environmental factors that affected hominin evolution. These substances also contributed to the evolution of ritual capacities, shamanism, and the associated alterations of consciousness. The role of psilocybin mushrooms in the ancient evolution of human religions is attested to fungiform petroglyphs, rock artifacts, and mythologies from all major regions of the world. This prehistoric mycolatry persisted into the historic era in the major religious traditions of the world, which often left evidence of these practices in sculpture, art, and scriptures. This continuation of entheogenic practices in the historical world is addressed in the articles here. But even through new entheogenic combinations were introduced, complex societies generally removed entheogens from widespread consumption, restricted them in private and exclusive spiritual practices of the leaders, and often carried out repressive punishment of those who engaged in entheogenic practices.
A folk devil has the ability to elicit a community’s fear over crime. Notorious late gangster, Bindy Johal, occupies this position as his legacy stirs the social anxieties over gang violence by some in the Punjabi-Sikh community in Western Canada. A competing narrative of Johal’s legacy has emerged, which frames him in a more sympathetic light, and as an individual who overcame systemic racial barriers that subordinated the masculinity of South Asian men in British Columbia. Based on interviews with 34 authorities in the Lower Mainland of British Columbia, and drawing attention to his status as both a folk devil and hero, the discussion reveals two dueling narratives framing his legacy. The overall effect of these contradictory narratives is the overshadowing of racism, class oppression and a regional history within Sikh extremist movements that illustrate why gang involvement may appeal to some disenfranchised boys and men in the Indo-Canadian community.