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

Azize Uygun

Rituals performed at sacred sites in Christianity are among the important religious practices through which believers embody their spiritual bonds. These rituals, which have evolved throughout history, have reflected people's efforts to express their faith and communicate with the sacred. These rituals manifest as practices in which people embody their wishes and prayers through cloths or pieces of cloth in sacred spaces. These practices are found not only around the tombs of Christian saints but also around sacred trees and water sources. The practice of tying and leaving cloths is not limited to prayer; it also expresses bodily or material-based offerings and intentions directed at individuals' spiritual needs. In these practices linked to relic culture, pieces of cloth are considered symbolic extensions of sacred relics. In this respect, it can be said that the traditions of tying and leaving cloths constitute a rich ritual domain encompassing both material and spiritual cultural elements. This study examines the historical, cultural, and functional dimensions of the tying and leaving cloths practices shaped within the context of Christianity. This practice, generally perceived as a form of folk religiosity specific to Islamic culture, is observed to be sustained not only in the Islamic world but also in similar forms within many belief systems, particularly Christianity. Focusing particularly on the Catholic tradition, the study analyzed how saints' tombs, holy springs, and trees are sanctified within the framework of folk beliefs. Furthermore, the relationship between the cloths placed on Christian saints' graves and the practices of brandea and relics (holy relics) was examined and explored in detail. The sample was selected from various Christian countries, where the Catholic tradition is strong and the relic-brandea cult is intensely practiced, and data is richer. The study does not claim to encompass all denominations or geographies. With the processes of modernization and digitalization, these traditions are no longer confined to physical spaces but have also migrated to virtual spaces such as online prayer and cloth-laying platforms, allowing faith practices to be reproduced in new environments. This demonstrates the vitality and adaptability of these practices in Christian folk religiosity. In this context, the transformations this practice has undergone in the modern era are examined, focusing on how this tradition has been adapted to the virtual realm through the process of digitalization. The article evaluates the religious and cultural practices of cloth-related rituals in light of selected examples and academic literature, demonstrating that the practices of rag tying and cloth leaving are not only a historical tradition in Christian folk piety but also a form of belief that lives on and evolves today.

Julianus Mojau

Abstract This article is the result of research concerning the effort to dialogically bring about an encounter about the fundamental content of Christian faith in the Lord God, Jesus Christ, and the Holy Spirit as inherited by Halmahera Christians from delegates of the Utrechtsche Zendingsvereeniging (UZV) with belief in Giki/Gikiri, Gòmánga, Jou, Ngomasa as the content of Halmahera religiosity before Islam and Christian. This effort uses the theological method of translation, anthropology, and praxis from Stephen B. Bevans by considering the soteriological meaning of the psycholinguistic meaning of the word diai in the vocabulary of three Halmahera subethnic groups (Galela, Tobelo, Loloda). Dialogical encounter is an effort to develop doing theology, Christology, and pneumatology with the religiosity of the Halmahera people which results in a new understanding of the character of the content of the Halmahera Christian faith about the Lord God in the form of diai theology, Jesus Christ in the form diai Christology, and the Holy Spirit in the form diai pneumatology which are more sensitive to structural injustice, both economic and political as well as gender and cultural-religious. Abstrak Artikel ini merupakan hasil penelitian tentang bagaimana upaya memperjumpakan secara dialogis isi iman Kristen fundamental kepada Tuhan Allah, Yesus Kristus, dan Roh Kudus sebagaimana diwarisi oleh orang-orang Kristen Halmahera dari para utusan Utrechtsche Zendingsvereeniging (UZV) dengan kepercayaan kepada Giki/Gikiri, Gòmánga, Jou, Ngomasa sebagai isi religiositas orang Halmahera sebelum Islam dan Kristen. Usaha ini menggunakan metode berteologi terjemahan, antropologis, dan praksis dari Stephen B. Bevans dengan mempertimbangkan makna soteriologis dari makna psikolinguistik kata diai dalam kosakata tiga subetnis Halmahera (Galela, Tobelo, Loloda). Perjumpaan dialogis merupakan usaha mengembangkan berteologi, berkristologi, dan berpneumatologi dengan religiositas orang Halmahera yang menghasilkan pemahaman baru isi iman Kristen khas ke-Halmahera-an tentang Tuhan Allah dalam bentuk teologi diai, Yesus Kristus dalam bentuk kristologi diai, dan Roh Kudus dalam pneumatologi diai yang lebih peka terhadap ketidakadilan struktural, baik dalam bentuk ketidakadilan ekonomi dan politik maupun gender dan budaya-agama.

Steven Muir

This preface engages with the concept of echo as a creative way of generating ideas on how to assess issues in the reception history of a scripture text -- here, Galatians 6:17.

Abdulla Moaswes

A lot of attention has been paid within academic and journalistic literature to how India’s relationship with Israel has improved under the rule of the Bharatiya Janata Party (BJP). Looking beyond this, the objective of this article is to assess the position of Palestine and its liberation struggle within the Global Hindu Nationalist imaginary. The study’s main argument, therefore, is that the broader Palestinian liberation struggle, in its pluralism, its global scope, and its interconnectivity with various struggles over the course of its history, implicitly represents a refutation of the core ideological mechanisms that underpin the Hindu Nationalist Project, including but not limited to its othering of Muslims and other non-Hindu groups as well as its more recent embrace of neoliberal capitalism. More explicitly, the articles argues that the way Hindu Nationalists construct Indian Muslim and Palestinian subjectivities as being analogous and connected through tropes of them as invaders and terrorists – in line with broader imperialist constructions of Muslim subjectivities – is a key feature of Global Hindutva’s globality. To make this argument, this article first examines the literature on the historical relationship between Hindu Nationalism and Zionist settler colonialism. After this, the article analyses the overlap between Indian state and Hindutva positions on the Palestine Question before exploring practical tensions between the Hindutva outlook and the Palestinian liberation struggle. The final section of the article explores how Global Hindutva’s historic and strategic alignment against the Palestinian liberation struggle manifests in both Indian foreign and domestic policy and in Hindu Nationalist mobilisations across the world.

Adam Pawlak

Corocznie na łamach Vox Patrum jest publikowana bibliografia antyku chrześcijańskiego, która prezentuje dorobek polskich autorów z ubiegłego roku. Bibliografia jest uporządkowana według 13 kategorii tematycznych i według imion autorów antycznych, których dotyczą publikacje.

Seyyed Esmaeil Hashemi, Sayed Mohammadali Ayazi, Mohammad Hosein Tavanaei et al.

There is no doubt that contemporary translators have translated the verses of Surah Al-Imran based on the multiple meanings of the words. But this important issue is raised whether this difference in understandings of the structure of the unit of words also took place in the translations and interpretations of the early centuries. In this article, the issue of the existence of polysemous words in the Holy Qur'an and the application of how to translate them by translators has been investigated in a descriptive-analytical and inferential way, and the results have been presented using the most important and authentic translations and interpretations of the early centuries. The findings of the research show that most of the words and expressions of this surah follow the system of multiple meanings. The belief of the early translators and commentators in the principle of polysemy in the translation of the words of this surah is also evident in their works. The ancient Persian language is also so powerful that it has been able to translate the words of revelation with pure Persian constructions. The results of the analyzes make it clear that using the principle of polysemy in translation makes it possible to achieve the layers of meaning of the verses and provides the context for the Qur'an to respond to human needs.

José García de Castro Valdés

Carlin Romano

East Asian philosophy of religion differs from its Western analogue in not focusing on the Judeo‐Christian tradition and core topics that arise out of monotheism, such as the attributes of God and putative proofs of God's existence. It resembles Western philosophy of religion in engaging with such issues as the possibility of an afterlife, heaven and hell, the problem of evil, faith, free will, the status of gods and spirits, the existence of the supernatural, and whether there is a greater‐than‐human authority that humankind should obey or emulate. Like Western philosophy of religion, East Asian philosophy of religion critically assesses religious beliefs – it does not merely articulate them. Confucianism, Daoism, and Buddhism are the traditions of thought most widely embraced across a variety of East Asian countries. Philosophers interpret all three teachings in both secular and supernatural ways, both criticizing and supporting their evolving beliefs and practices.

Nurhasanah Nur, Muhammad Syahran Jailani

The goals of this study is to learn more deeply and comprehensively about Bepapai. The Bepapai is a hereditary tradition that lasted until this modern era in Banjar Kuala Tungkal Tribe of Jambi Province, especially for the prospective bride before the wedding ceremony. This article uses the phenomenological qualitative research approach. The collecting data methods used the indept interviews, observation and documentation. The research found that the “Bepapai” tradition is one of the ceremonies to prevent problems for the people of the Banjar Kuala-Tungkal Tribe especially for the prospective bride and groom who are getting married. Bepapai is interpreted as a bridal bath which aims to be a means to protect oneself from psychological problems and disorders, both from outside and inside a person. In other words, the people of Banjar Kuala Tungkal Tribe of Jambi Province believe that the Bepapai tradition or bridal bathing is a means to ward off disease, both physical and mental illness, and as an antidote from evil deeds. In essence, the Bepapai ritual is a bridal shower ceremony to get rid of problems and calamities and is a symbol as a room for oneself, both physically and mentally.  Artikel ini bertujuan untuk menggali lebih dalam & komprehensif ritual Bepapai yang merupakan tradisi turun temurun berlangsung sampai era modern ini pada masyarakat Suku Banjar Kuala Tungkal Provinsi Jambi, terutama bagi calon mempelai mengantin menjelang acara pernikahan. Penelitian ini menggunakan pendekatan kualitatif fenomenologis. Metode pengumpulan data yang digunakan adalah wawancara mendalam, observasi dan dokumentasi. Hasil penelitian menemukan bahwa tradisi “Bepapai” merupakan salah satu upacara tolak bala masyarakat Suku Banjar Kuala-Tungkal  dikhususkan untuk calon pengantin yang akan menikah. Bepapai dimaknai mandi-mandi pengantin bertujuan menjadi sarana untuk membentingi diri dari masalah dan gangguan kejiwaan, baik gangguan yang datang dari luar maupun dalam diri seseorang. Dengan kata lain, bagi masyarakat Suku Banjar Kuala Tungkal Provinsi Jambi berkeyakinan dan percaya bahwa tradisi Bepapai atau mandi-mandi pengantin merupakan sarana untuk menangkal penyakit, baik penyakit lahir atau batin serta sebagai  penangkal dari perbuatan-perbuatan jahat. Pada hakikatnya ritual Bepapai adalah upacara mandi-mandi pengantin untuk menghilangkan petaka, bala dan musibah yang merupakan simbol sebagai pernyataan tanda pembersihan diri, baik fisik maupun jiwa.

Dadang Darmawan, Deni Miharja, Roro Sri Rejeki Waluyajati et al.

The purpose of this study is to describe the religious attitudes of the Muslim amid COVID-19 outbreak. Many muslims are very depressed, because the government and related authorities are trying to ban worship activities in mosques during COVID-19 pandemic. Many Muslims find it hard to leave their custom of worship together at the mosque. Many of them are still praying together in the mosque. This phenomenon is the object of the study. The results show that the pattern of worship activities carried out by Muslims amid COVID-19 pandemic has changed. At the surface level, it appears that mosques tend to be empty and closed. At a deeper level, we see a unique pattern that involves four variables:  the obligation of worship, the worship participation, the encouragement of social distancing, and the rationality of Muslims.

Tomasz Skibiński

Celem artykułu jest prezentacja dynamiki rozwoju obrazu plemienia Gepidów w źródłach antycznych i wczesnośredniowiecznych. W analizie zostały wykorzystane źródła rzymskie i bizantyjskie z okresu III-VII w. Temat został zrealizowany w punktach omawiających trzy zasadnicze elementy ich postrzegania i prezentacji: cechy związane z prowadzonymi walkami (waleczność, okrucieństwo oraz posługiwanie się mieczem, jako szczególna taktyka walki); pokrewieństwo Gepidów z Gotami; ociężałość ich charakteru, powolność ruchów i pieszy styl walki (w odróżnieniu od walki konnej innych ludów). Artykuł przedstawia zarówno wymienione zasadnicze elementy obrazu plemienia, jaki i przemiany jego postrzegania oraz rozwój obrazu, który stopniowo wzbogacał się o nowe elementy czerpane z różnych tradycji.

Dianne Dentice

Charlotte Moore

Miriam García Blanco

In order to improve the quality of education and to overcome the needs caused by the increasing diversity of the students in the class rooms, it is necessary to investigate how to face the problems so to give the professionals of the education the tools and methods to exercise their function the best possible way and to guarantee a qualified education, based on the principle of equity, being the education equal for all students without exclusion of certain groups. The urgent need of transformation and socio-educational changes as well as the way to find means to help and contribute to the improvement of education in our country is the basis of this investigation.

Bogdan Czyżewski

The monasteries which were raised in the Church in first centuries demanded rules stating life of their members. The initatior and founder of these monasteries was saint Pashomius. It’s noteworthy to remind anonymous work which were made in nine century called The Regula Magistri. This extensive ancient opus containing collection of monastic rules written by author of unknown name, was created in about fifth century south of Rome. Nowadays, we assume that The Regula Magistri became a model for the rule of Saint Benedict. The Rule of the Master was written for the monastery where the leading role was up to Abbot. He was the one who was preaching, teaching and he, indeed, was a master for his dis­ciples. Several chapter of this monumetal work is dedicated to the rules and proce­dures of choosing the abbot. It also contains list of the most important tasks which belonged to his office – these are the subject of this study. What’s interesting is that, the new abbot was being elected by his predecessor when he sensed that he is going to die shortly or serious ill makes him incapable of continuing his tasks. Abbot was looking after his brothers and encouraged them to acquire virtues. This kind of challenge could seem useful, because it was the motivating factor to, fulfill God’s will with dignity and humble, and also to life by the abbey’s rules. On the other hand, it could also had been dramatic, because the ascetic way of life sometimes was understood only in human succes category. The candidate was introduced on his duty by local bishop in special liturgical rite. There were also rules dedicated to possibly removal of the abbot, who – when his predecessor still lived – seemed to be unhumble and improper man for this office. The Rule also contains special instruction for the situation, when abbot dies in sudden death and had not decided who would have been his successor. The author of the Master’s Rule also draws attention to the manner of teaching conducted by the Abbot. The most important was the testimony of life, fidelity to the binding rules, exercising in virtues and avoiding sins. The Rule of the Master teach the Abbot, that he should be humble, treat the brothers equally, be responsible for the others and for himself, and ask as all brother for the opiniong in issues relating to the monastery.

James Murphy

A review of recent research suggests that academic and popular distinctions between “religion” and “spirituality” are unfounded. Working from a meaning systems perspective, it is argued that recognizing that “religious” and “spiritual” are part of the same broad category does not go far enough. It is argued that a wider perspective that considers the interplay of many different cultural and social factors on both beliefs and practices is more useful. This broadening of the multi-level, interdisciplinary paradigm to examine all existential cultures, including the secular and non-religious, offers the potential to better understand the complexity and diversity of lived religion. Increased use of idiographic methodologies and a more reflective approach to the constructs used in nomothetic methodologies are advocated as a way to advance the field and better explore beliefs and practices in a more ecologically valid way.

Salvador García Arnillas

This paper analyses the relation between art and the holy proposed by Gerardus van der Leeuw on his work Sacred and Profane Beauty. The Holy in Art. He begins with a phenomenological description of art contextualised in different traditions taken from the History of Religion, establishes the structures that articulate this relation, and propose a general theological aesthetics developed from the doctrine of the image of God, in order to determine how art can convey the holy.