With its rich diversity of ethnicities, cultures, races, and religions, Indonesia is one of the countries with the highest number of regional languages in the world. This linguistic diversity often leads to communication challenges, particularly when conveying information or engaging in textual conversations. This study aims to identify and classify the Toraja, Batak, and Ambon languages using machine learning-based computational methods. The techniques employed include Decision Tree and Gradient Boost algorithms to evaluate the accuracy of each model. The results demonstrate that both Decision Tree and Gradient Boost are effective in language identification, achieving accuracy rates above 77%. However, based on the confusion matrix analysis, the Gradient Boost method proved to be more effective, with an accuracy rate of 81.06%, compared to 78.39% achieved by the Decision Tree. These findings suggest that Gradient Boost offers better performance for classifying these regional languages.
In a world that grew increasingly more foreign, the Marduk priests of Hellenistic Babylon endeavored to maintain their ancient traditions and beliefs. Central to their worldview was the idea that the gods decided the fates of the land and that to ensure their benevolence, temple worship was not only necessary but the primary raison d’être of the priests themselves. However, foreign rule posed significant challenges to the traditional Babylonian temple cult. In this paper, we argue that in response, the Babylonian priests developed new discursive paradigms that sought to influence their future by reinterpreting their past in light of their present. On the one hand, this took the form of traditional models of cuneiform literacy and was developed in texts dealing with history and ritual (Late Babylonian Priestly Literature). On the other hand, the priesthood advanced a new intellectual model that expanded beyond the scope of traditional knowledge and took the form of a mathematical-astronomical paradigm. While there is an apparent tension between both paradigms, we posit that their overarching objectives remained the same: understanding the divinely determined future through the past (and present) and influencing it by ritual action directed towards the divine. Studying this Babylonian model is valuable for understanding parallel epistemological and discursive processes taking place in other ancient Near Eastern temple communities that faced similar challenges under foreign imperial rule.
This study investigates the interaction between Millerite “Fake News” and James White’s “Present Truth” in shaping Seventh-day Adventist (SDA) identity through mediatization. Using the framework of anthropological mediality, it demonstrates how these historical constructs—Millerite fake news from failed apocalyptic predictions and Present Truth emphasizing ongoing revelation—continue to influence SDA culture and spirituality via print, broadcast, and digital media. While Millerite fake news fosters cultural resilience and historical reinterpretation, Present Truth promotes doctrinal clarity and adaptive spiritual engagement. The research addresses a gap in scholarship, as limited attention has been given to the mediatization of identity and authority, especially regarding the circulation of cultural misinformation in religious contexts. The study highlights the dialectical tension between static and dynamic narratives in digitally mediated religious communities.
AbstractThe "Theory of Grace" is one of the innovations of Plotinus and serves as a response to the issue of the emergence of multiplicities from the One. Throughout history, various explanations of grace have been provided by philosophers, but Ibn Arabi's interpretation is notably different. This research aims to examine the issue of the semantic coordinates of the system of grace by balancing the views of Plotinus and Ibn Arabi, utilizing the method of Aristotelian description and analysis, and evaluating it at two levels: components and foundations. The goal of this research is to discover and infer the components of the system of grace within the two epistemological frameworks of Plotinus and Ibn Arabi, in such a way that the relationship between the foundations and views of these two thinkers is demonstrated. The findings of the study indicate that the system of grace in Plotinus and Ibn Arabi has fundamental and structural differences in terms of both foundation and structure. Specifically, Ibn Arabi has been able to present a more precise and comprehensive analysis of grace by situating the theory within the context of the personal unity of existence. The most significant achievement and characteristic of Ibn Arabi's grace can be seen in his transition from the multiplicities of being and his profound explanation of the relationship between the Divine and creation, as well as the degree of presence and activity of the Divine.Keywords: Grace, Meaning, Plotinus, Ibn Arabi.IntroductionThe ongoing inquiry and research regarding "How multiplicities emerge from the One" has been one of the important and fundamental issues for both Muslim and non-Muslim philosophers and sages. This question has led to the emergence of various viewpoints and theories, such as the theory of evolution, the theory of participation, the theory of stimulation, the theory of all-godliness, the theory of creation from nothing, the theory of grace, and the theory of manifestation (Jaspers 1398 AHS: 21; Rahimian 1381 AHS: 69). In this context, Plotinus introduced another concept known as the "theory of grace" and sought to justify the emergence of multiplicities from the One. After Plotinus, several philosophers discussed this idea, each explaining it according to their own epistemological system, one of the most important of whom is Muhyiddin Ibn Arabi (1165-1240 CE). As a Muslim mystic, he provided a different interpretation of grace and even critiqued Plotinus and his view on the meaning of grace at times (Ibn Arabi 1356 AH: Vol. 2, 337; same: Vol. 2, 179-178; same: Vol. 2, 151). The significance and ontological status of the grace system on one hand, and Ibn Arabi's critique (died 638 AH) on the other, indicate the necessity of examining its semantic implications. The main question of this research is: what is the meaning and nature of the theory of grace from the perspectives of Plotinus and Ibn Arabi? By analyzing this question, the following sub-questions can be posed: 1. What meanings and truths do the components and elements constituting the meaning of grace have in these two epistemological systems? 2. In what cultural context and with what ontological basis was the theory of grace proposed by them? And fundamentally, where does this semantic difference originate? The author's hypothesis is that, given the foundational divergence of these two thoughts, the theory of grace is presented within two completely different frameworks, each having distinct ontological and semantic implications.Materials & methodsThe method used in this research is the Aristotelian analysis method, which focuses on the four causes of the system of grace. This method employs various techniques such as conceptual analysis, propositional analysis, and systemic analysis, as well as the reconstruction of viewpoints to arrive at a superior model and perspective. In addition, comparative studies at the level of reasons and foundations have also been utilized in this article to showcase Ibn Arabi's innovative system. The method of data collection from first-hand and relevant sources for the present research is also bibliographic and library-based.Discussion & ResultIbn Arabi, by proposing the theory of grace within the framework of the unity of existence, presents a different meaning of the system of grace. He argues that by transcending the multiplicities of existence and introducing the theory of manifestation, God is seen as the only being in the universe, while everything else is a reflection and manifestation of Him. Through this epistemological system, he discusses the system of grace and derives its semantic characteristics. The features of the system of grace according to Ibn Arabi can be summarized in the following points: "continuity," "immediacy," "unity and identity," "conformity with the God of religions," "proximity and active presence of God," "extensiveness and universality," "comprehensiveness and returnability to unity," and "absence of constraints such as: involuntariness and ignorance." The result and outcome of these characteristics can be observed in the profound explanation of this model of the relationship between the Truth and creation, as well as the degree of presence and activity of the Truth.ConclusionThe concept of grace in Plotinus's epistemological system refers to divine and non-religious souls, whereas the grace in Ibn Arabi's thought aligns with religious teachings, performing the act of grace both in terms of occurrence and persistence. The grace in Plotinus's knowledge system pertains to the existence and being of things, while from Ibn Arabi's perspective, it represents the manifestation of being and the existential radiance of the Creator. Additionally, the source and object of Plotinus's grace is directly only the First Intellect, whereas in Ibn Arabi's view, the entire universe is encompassed by the general divine grace, which signifies the extensive nature of grace in Ibn Arabi's worldview. From Ibn Arabi's standpoint, the act of grace occurs directly and continuously, while in Plotinus, this truth happens through intermediaries. Furthermore, Ibn Arabi's grace possesses such comprehensiveness that it addresses the return of grace and the issue of resurrection, a point that remains unaddressed in Plotinus. Although both epistemological systems emphasize the impartiality of grace, the rationale behind grace in Ibn Arabi is explained by distinguishing the realm of the unseen from the realm of action and testimony, in such a way that grace is attributed to the perfection of God and the manifestation of His names.In applying the second layer of the discussion and the ontological basis of the statements that account for the differences between these two perspectives, it can also be said that the ontological basis of the theory of grace in the mystical and philosophical systems of Plotinus and Ibn Arabi is different. Since the theory of grace is presented in two completely different contexts, it has thus taken on a fundamentally different nature; because Ibn Arabi believes in the personal unity of existence, while the intellectual framework of Plotinus is alien to this premise. In conclusion, it can be said that both theories provide a successful framework for justifying the emergence of multiplicities from a single source, but the differences in their underlying structures and foundations have led to distinctions in issues, particularly the matters of "the relationship of the Truth with creation" and "the nature of the presence and activity of the Truth in the world," which are significant achievements of the theory of grace as interpreted by Ibn Arabi.
The COVID-19 pandemic revealed individual and institutional anxieties about the apocalypse. Pastors and activists alike turned to the depiction of the apocalypse in popular media to describe the urgency of decisive action. Implicitly, these depictions offer a curious method for engaging and imagining children. Assata Shakur writes compelling poetry in her autobiography about her hopes for the world. In one poem, entitled For My Daughter Kakuya, I argue that Shakur engages in Afrofuturist speculative fiction as she envisions a future world for her daughter. This paper explores how writers living through these times themselves imagine Black children at the end of the world. What would happen if we took seriously the notion that the “end of the world” is always at hand for Black people? This article explores the stomach-turning warning that Jesus offers in Mark 13:14–19 regarding those who are “pregnant and nursing in those days”. Using a reproductive justice lens, this paper explores the eternal challenge of imagining and stewarding a future in which Black children are safe and thriving. It also explores the limits and possibilities of partnering with radical Black faith traditions to this end.
The focus of this paper is to point out some doctrines of Branham , the morning star of the Latter Rain Movement that left some impact on the current Neo-Charismatic Movement. Through the solid literature review which was undertaken, an investigation in the historical development of this movement, and its impact on the current Neo-Charismatic churches is interrogated to obtain the facts. The NeoCharismatic Movement is a general term for independent charismatic formations that evolved after Pentecostalism that is these days dubbed Classical Pentecostalism. Since William Branham is noted for different teachings and practices pertaining to Pentecostalism, he is closely associated with the Latter Rain Movement of the forties and the fifties. There is no intention to lay out or elaborate on all Branham’s dogmatic dictums and practices, but only six are selected to
complete the research question of this paper. These doctrines are the restorationist theology, deliverance, fivefold ministry, anti-cultural establishment, extra-biblical prophecies, and personality cult. It is discovered through this research that all these doctrines or practices are familiar within the Neo-Charismatic churches, especially those known as New Prophetic Churches.
This article reviews the origins and goals of the religio-racial framework that grounds the approach to early twentieth-century Black new religious movements in New World A-Coming. It discusses how the articles in the roundtable offer case studies that extend the framework of “religio-racial identity” to model approaches for locating the analysis of connections between race and religion as central to the work of religious studies.
The use of a pagan symbol – figurines of the pagan goddess Pachamama – in religious ceremonies at the Vatican during the Panamason Synod in the late 2019 and the scandal that followed caused conflicting responses from catholics in the Europe and in America. The author supposes that this event evidences the intention of the Catholic Church and Pope Francis personally to renounce a rigid Eurocentrism, to pay more attention to the national churches on the periphery, the autochthonous culture of the peoples of the Amazon river basin equally. In the same time, the Pontiff invited all the European Christians reflect on possible ways and permissible limits of Evangelization, on inculturation of the faith, on the role and mission of the Church in the modern world. Intercultural interaction is stated as the most important direction of the Church's activity. The documents of the Catholic Church communicate that in the era of globalization and mass migrations culture, traditional values, forms and practices of popular piety of Europeans and non-Europeans, Christians and people which profess other religions are necessary conditions for inculturation. This principle was approved by the Second Vatican Council. This is why the hierarchs of the Catholic Church encourage all the Christians to treat pagan statuettes of Pachamama as cultural symbols.
The Transfiguration of Jesus Christ is connected with His baptism. Only on two occasions in the Synoptic Gospels, is a voice from heaven heard. The initial time is at the baptism, while the second time is at the Transfiguration of the Lord. The baptism indicates the opening chapter of
Jesus’ public ministry, while the Transfiguration initiates the climactic stage. The Transfiguration brings to us a jubilant message, and a confirmation that God is indeed accessible to any personal experience. Before we can hope to see Jesus Transfigured in Glory as the Son of God our eyes as well as our spiritual eye must be opened and enlightened by God through His Grace. Humanity
cannot assume they will get to see Christ transfigured unless it becomes enlightened by His Glorious radiance. Peter, James and John are permitted a revelation of who Jesus categorically is. We see clearly in the Transfiguration that Jesus is on the level with God because, Jesus, the Logos, is God incarnate. The Transfiguration thus revealed Jesus as the Lord of Glory.
The Orthodox church views the Transfiguration as a prefiguration of our Lord’s Resurrection and
His Glorious Second Coming.
This article is devoted to the problem of interpretation and understanding of African philosophy as a phenomenon of intercultural communication. It is a question of the presence of stereotypes in perception and assessments of African philosophy: from the assertion of its interiority and non-philosophical character to the propaganda of its primacy in the whole of world philosophy as the theorized core of spiritual life. The author also indentified the significant obstacle in the study of African philosophy and understanding of its status in the history of world philosophy. Also the article touched the importance of African revival, and the key factors to its revival, the idea of Afrocentrism was also been mentioned as the key solution for the African revival. In this work, ethnophilosophy is further considered as the source of the whole philosophy of Africa. Attention is also paid to the problem of misunderstanding and misinterpretation of African philosophy and culture in the framework of world or universal philosophy and science. Also in the article, issue of searching for African identity is being raised, the ideas and impacts of some African thinkers, also socio-political concepts such as Pan-Africanism, Negritude, African socialism, African humanism, Afrocentrism and others, which had a serious impact on African socio-political life were also identified. The diversity of ethnic cultures, and its roles in the black continent were mentioned, and as well, emphasis on ethical issues, religions representations and superstitions.
Este artículo pretende asociar la leyenda de la heroína Antínoe, que Pausanias vincula con una refundación de la ciudad arcadia de Mantinea, con las dinámicas socioeconómicas y religiosas activas en el emplazamiento histórico de esta ciudad con anterioridad a su fundación y urbanización. La leyenda, que intenta explicar el topónimo Ptolis de la colina cercana a la ciudad histórica y a la vez trata de ofrecer una justificación etimológica del propio nombre de Mantinea, se analiza en combinación con los datos topográficos, la epigrafía y el registro de cultos mantineos, dando pie a una hipótesis sobre Antínoe y la naturaleza de los cultos que protagonizan el proceso de urbanización de la comarca.
This chapter describes how the historic development of different nation-states around the world, as well as the diverse understandings of the term “religion” in different places at different times, shape the understanding of the proper role of religion in the public and government schools of different countries. From indigenous practices where oral traditions and ritual observances first transmitted cultural values, to formal schooling in religious and vocational education, and to the development of education for elites and the earliest universal education up to the present day, religion has been an influential force in formal and informal decisions about education. Examining the religious, educational, and political histories of select countries in Africa, Asia, Europe, Latin America, and North America, the chapter explores the complex interaction of history, religious influences, and assumptions about schooling, all of which lead to a great diversity of practices in the schools of the twenty-first century.
Marriage is an integral part of man’s social life and a covenant and commitment between a man and woman. At a particular stage in life, in some societies, people are questioned if they are not
married. Yet, some people see the cure for unhappy marriage as separation (divorce), it is often rather more of a problem than a solution; meanwhile, the society is heavily affected. Divorce
remains a severe crisis; it inflicts pain on all people concerned, especially children and the society at large. Many have seen the marriage covenant “till death do us part” as an unrealistic and
obsolete phrase. Day by day the majority of homes (especially the Christians) are faced with the threat of divorce in the contemporary society. People no longer take marriage seriously with its needed commitment for life. Divorce is the order of the day and some people even say this with pride and without any form of remorse. In view of this, the research presents a discourse on the
subject matter from a Biblical evaluation revealing the true identity of divorce as a problem in Christian homes.
Radikallaşma prosesində, xüsusilə də insanların zorakı radikalizmə yönəlməsində psixoloji amillərin roluna dair elmi ədəbiyyatda yüzlərlə tədqiqat mövcuddur. Bu tədqiqatlarda zorakılığa meyilin insan xarakterində mövcud olub-olmaması, radikallığa meyil edən şəxslərin müştərək psixoloji xarakterə malik olmasının mümkünlüyü, sosial mühitin və ideologiyaların insan şəxsiyyətinə təsiri kimi mövzular müzakirə obyektinə çevrilmişdir.
Bu məqalədə ilk olaraq, zorakılığa meylin insan təbiətində mövcud olub-olmamasına dair müxtəlif nəzəriyyələr təhlil olunur və nəticədə insanı zorakılığa sövq edən faktorların tək bir mənbədən bəslənmədiyi qeyd edilir. Zorakılığın yaranmasına təsir edən amillər arasında insanın təbiəti ilə əlaqəli olanlarla yanaşı, uşaqlıq təcrübələri, insanlararası ictimai əlaqələr, eyni zamanda, sərt və radikal dünyagörüşü ilə əlaqəli faktorların olduğu da vurğulanır.
Məqalənin ikinci hissəsində dini motivli zorakı radikalizmin psixoloji zəmini müzakirə olunur, nəticədə, radikal qruplara qoşulma prosesinin çoxyönlü bir xarakterə malik olduğu qeyd edilir. Həmçinin radikallaşma prosesini təkcə fərdi psixoloji xüsusiyyətlərlə açıqlamağa çalışan reduksionist nəzəriyyələrin mövzunu tam açıqlaya bilmədiyi vurğulanır. Müəllifə görə, psixoloji baxımdan tək radikal şəxsiyyət tipindən bəhs etmək mümkünsüzdür. Məqalədə qeyri-stabil psixoloji xarakterə malik olan fərdlərin radikallığa qarşı daha həssas olduğu vurğulansa da, radikallaşma və radikal qruplara qoşulma prosesinə psixoloji aspektlə yanaşı, ictimai-siyasi və ideoloji aspektdən də yanaşmağın labüdlüyü qeyd olunur.
Religion (General), Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Yeniyetməlik və gənclik dövrü öz xüsusiyyətlərinə görə insan həyatının digər yaş dövrlərindən xeyli fərqlənir. Həmçinin yeniyetmə və gənclərin dini düşüncə və davranışlarında da fərqliliklər mövcuddur. Bu məqalədə yeniyetmə və gənclərdə dini düşüncə və davranışlar qeyd olunmuşdur. Məqalədə islami aspektdə yeniyetmə və gənclərin dini düşüncə və davranışları da tədqiq olunmuşdur. Məqalənin ilk hissəsində yeniyetmə və gənclik dövrlərinə xas olan psixi hallar təhlil olunur. Nəticədə, yeniyetmə və gənclərin çox həssaslıqla, şahidi olduqları hadisələrə hissi yanaşdıqları qeyd edilir. Bu dövrdə zehnin inkişaf etməsi nəticəsində yeniyetmələrin mücərrəd mövzular haqqında tez-tez düşündüyü, təhlil etdiyi və təqlidçilikdən uzaqlaşdıqları bildirilir. Məqalənin ikinci hissəsində yeniyetmələrin və gənclərin dini düşüncə və davranışlarından bəhs edilir. Nəticədə, yeniyetmələrin dini mövzularda dərindən düşündüyü, təhlil etdiyi və uşaqlıq dövründəki təqlidçilikdən tamamilə uzaqlaşdığı bildirilir. Həmçinin yeniyetmənin uşaqlıq dövründəki antropomorfik Allah düşüncəsində olmadığı, hər şeydən münəzzəh, bənzəri və şəriki olmayan Allah düşüncəsinə sahibliyi vurğulanır. Bu dövrün digər xüsusiyyəti dini mövzularda şübhəyə düşməsi və uşaqlıq çağında təqlidi şəkildə qəbul edilən, dini düşüncələrin yenidən təhlil olunması bildirilir. Yeniyetməlik dövrünün digər xüsusiyyəti olaraq tövbə, peşmançılıq və dinəqayıdış vurğulanır. Məqalənin üçüncü hissəsində islami baxımdan yeniyetmə və gənclərin dini düşüncə və davranışları təhlil olunur. Gənclik dövründəki dini düşüncələr İslamın əsas mənbələri olan Qurani-Kərim və hədislərdən nümunələrlə açıqlanmışdır. Nəticədə, islami mənbələrə görə gənclərin dini mövzularda çox həssas və meyilli olduqları vurğulanır, gənclər dini mövzularda izah axtardıqlarından, onlara dini mövzuların düzgün qaydada çatdırılması bildirilir.
Religion (General), Philosophy of religion. Psychology of religion. Religion in relation to other subjects
This study examines the way Transylvania positioned itself in relation to the Ottoman Empire and the European actors in search of its own definition and freedom, and how this part of the world had been modeled by the power games of that time. The approach of Transylvania to the Ottoman Empire was labeled by the critics of the time as „Calvino-Turkism” or, in view of the relations between Islam and radical religions, as „Anabaptismo-Turkism” and „SocioTurkism”. Thus, as a result of this interaction, Transylvania has become a cradle of religions and religious tolerance.
amount of consensus among, numbers of states in the world presently
A significant amount of consensus among large numbers of states in the world presently exists with regard to environmental issues and how these problems must and can be addressed. This consensus includes agreements on the fact that if the international community is not prepared to work together in alleviating these problems the continued existence ofthe world, as we know it, is indeed at risk. What is not well known, however, is how this point of consensus was reached in historical terms. What really happened during the last forty years to achieve international co-operation on environmental issues? This article is an attempt to clarify the complicated history of how international relations were influenced by environmental issues. It also highlights multi-lateral diplomacy as a necessary instrument for advancing the goal of an environmentally safer world.