The monism/dualism divide refers to two doctrinal perceptions of religious law during the Concordat period (1801-1905). For monists, religious law can be reduced to unity; the State does not tolerate churches outside an organised system of "surveillance protectrice " (Portalis) and the enjoyment of all the rights granted to religions, particularly freedom of worship, is only possible within the framework of the Concordat. This view, which favours a monist conception, did not receive complete and unanimous support from jurists specialized in religious law throughout the Concordat period and beyond. In fact, a minority of jurists, who held a dualist conception, considered that, in the relations it established with the churches, the concordat State had recognised the existence of “free” religions, a kind of experiment in separation prior to the 1905 Separation. If the monist conception of the religious regime dominated the doctrinal field of legal liberalism, it was because it was the legal expression of its majority tendency, regalian liberalism, which included jurists such as Lanjuinais, Hello, Foucart, Serrigny, and Dupin aîné. This current, to which Guizot lent his authority, spread throughout Orleanism, finding, in appropriate forms, a new vitality of domination under the Second Empire and the Third Republic, regimes that perpetuated a neo-Gallican type of liberalism that was that of the concordat State. On the other hand, the dualist conception is linked, in a symmetry whose nuances must be emphasised, to the minority tendency of french liberalism, the liberalism of the subject (Jaume), embodied by tutelary figures such as Constant and Laboulaye, whose principles would influence the legal conceptions of Carnot, Chauveau, Hélie, Batbie, etc. By working on significant positions regarding the primacy of the individual and his rights and obligations of obedience to the State, the sovereignty of the latter and of society, the modalities of guaranteeing public freedoms, the limited scope of the normative conception of the Constitution, the social utility of religion, etc., this almost invisible issue of doctrinal conflicts developing in the world of jurists significantly sheds light on the tensions, sometimes escalating into conflict, within liberal families.
The book presents the reminiscences of Anna Nikolaevna Neapolitanova, who was born and lived most of her life in Chelyabinsk. Her memoirs stand apart from others that tell about the Chelyabinsk past of their authors. At present, these are the only published memoirs belonging to a person who was raised in a religious family, in which both parents were children of famous priests. And this is a woman’s point of view, unlike others.
Child’s memory had preserved fragments of events from the family history of early childhood including those that occurred as a result of the anti-Bolshevik uprising by the Czechoslovak Corps in Chelyabinsk. Later the family left with the White movement units retreating east towards Irkutsk, and then returned to the Soviet city. Quoting excerpts from diary entries allows one to look into the inner world of Soviet teenagers of the 1920s, who retained fragments of pre-revolutionary Russia in their memory. The teenager’s keen eye captured everything interesting: the characteristics of new acquaintances and friends; fashion and personal wardrobe; holidays and leisure; the repertoire of cinemas and theatres, etc. Subjective recollections allow the reader to see what the city’s infrastructure looked like; how the urban toponymy and locations changed; how the Orthodox developed relations with the new government and representatives of other religions; the way festive pantheon changed, and so on. The memories end in 1930.
The aim of this research is to develop a model of interfaith harmonisation from a common spiritual ethics between Islam and Tridharma in the context of Indonesia's multiculturalism. This vision stems from the necessity for setting up a pattern of coexistence that is not just formalistic but ethical and applicable. Being a syncretic tradition based upon Buddhism, Taoism, and Confucianism's teachings, Tridharma provides commonalities such as karuna (compassion), yin-yang (equilibrium), ren (humaneness), and wu wei (spontaneity) whose principles align with those of Islam such as rahmah (deity's compassion), wasathiyyah (moderation), ‘adl (justice), and insaniyah (humanity), all which are convergences for building a common ethical ground. This study employs a qualitative descriptive style grounded in literature study using Miles, Huberman, and Saldana's analysis techniques, for which source triangulation was applied for validating the findings. The findings present six essential ethical principles which constitute an interfaith ethical map between Islam and Tridharma depicted using a concept map in a Venn diagram and these include compassion, equilibrium, spontaneity, humanity, social etiquette, and moral justice. These principles are expressed through a concept-based illustration depicted in a Venn diagram which shows those ethical convergences between these two world traditions. The findings prove that an open and discerning syncretic approach could be a strategic solution for enhancing social solidarity and creating a harmonious religious public sphere in the context of diversity in Indonesia. This ethical convergence model offers practical implications for interfaith education, policy development, and community engagement to strengthen religious coexistence and address social fragmentation in Indonesia.
Fendy, Muner Daliman, Paulus Sentot Purwoko
et al.
Sin which is a violation of God's law, makes humans stray away from God and causes damage to the relationship between them and God. Humans can't get back in touch with God unless they have received forgiveness from God. The purpose of this paper is to ascertain the meaning of forgiveness as it is expressed in the Gospel of Matthew 6:14-15, through a biblical study based on the Byzantine Greek text of the Bible. The approaches taken were an exegesis and a descriptive literature methodology approach. The result obtained in this limited study is
that the meaning of forgiveness in the Gospel of Matthew 6:14-15 is that there is a connection between the first clause and the second clause used which is a conditional sentence along with its negation. Based on the grammatical and lexical structure of Matthew 6:14 the second clause is an apodosis of the first clause, where the second clause is the answer to the first clause which is the prosthesis. So the sentence apodosis will apply if the prosthesis is fulfilled,
as well as in the next paragraph which is the sentence negation. When the prosthesis in Matthew 6:15 is not performed, then the apodosis in Matthew 6:14 becomes invalid. Also, Matthew 6:14-15 cannot be separated from Matthew 6:12, where the translation of this verse grammatically states that God has forgiven humans first, and this is the basis for Matthew 6:14-15. This was emphasized by the Lord Jesus in Matthew 18:35. Christians in Indonesia should understand the meaning of forgiveness that the Lord Jesus taught, so that after a person has repented and become a Christian, he or she remains in Christ and keeps their life
holy and forgive others, as a form of response to God, for the forgiveness that the Lord Jesus has given to them. Thus there must be repentance including a change of heart about one's actions or one's whole life. Atonement is needed as well which is making reparation after one has committed an offense.
Cornelia Petroman, Ioan Petroman, Ramona Ciolac
et al.
Christian tourism is a sub-type of tourism where pilgrims travel alone or in group as missionaries or pilgrims or to spend their free time to recollect; it attracts a large number of travellers. Christian tourism can be practiced by religious young people, missionaries, participants to religious convents, amateurs of religious cruises, religious camps, visitors of religious attractions, religious adventurers. Christian tourism can be considered a sub-type of religious tourism because of the large number of people involved in this type of tourism worldwide. Christian tourism as a sub-category of religious tourism covers three main sub-types: traditional pilgrimage practiced by most world religions, missionary travel to different areas in the world, and confessional voyage. The structure of hospitality industry is common to all types of tourism but, for traditional pilgrimage, there must be special places for the pilgrims to sleep, eat and pray, because they belong, in most cases, to the medium-income tourist category.
Abdul Gaffar, Riza Zahriyal Falah, Zainuddin Syarif
The purpose of writing this article is to present a concept of inclusive Islamic education by showing Muslim and Christian relations in the spectrum: “A Common Word” which has a connotative meaning that everything is equal, balanced, and level. Using the study method can reveal the results of the study on the thoughts of Mohammad Talbi. First, it touches on the range of modern Islamic issues and religious issues in general in the context of intra-Islamic relations and the relationship between Islam and other religions, particularly the relationship between Muslims and Christians. Second, building a paradigm of peace among adherents of the "Ibrahim faith" and building awareness that we and followers of other religions are one big family, namely the Ibrahim family (Millah Ibrahim) who can create a world of peace and harmony in diversity. The third ideas of Mohammad Talbi as an instrument in the process of understanding or constructing the historical-sociological-humanist perspective approach. The fourth is the relevance of the Islamic education model.
This article explores the following question: Given the Roman Catholic Church’s present-day teaching on catholicity, how can St. John Henry Newman’s historically conscious, imaginative view of catholicity assist Catholic Christians today in understanding the concept faithfully, but in a manner ‘open’ to its potential development in an age of shifting metaphysics? After (1) an introduction to the topic and challenges to the notion of catholicity today, this article then (2) analyzes the present-day view of catholicity as a mark of the church according to the ‘Catechism of the Catholic Church’, noting areas of development as well as limitations. The article then (3) investigates Newman’s understanding of catholicity within his sacramental and imaginative worldview. Newman’s understanding of the development of principles and doctrines is particularly relevant for a consideration today of how the church’s view of catholicity might authentically develop from a dialogue between religion and science. The article then (4) synthesizes results in a concluding section that indicates how the fruits of the preceding analysis could be realized through eco-theological dialogue.
Extended Abstract Zoroaster was born in an era that Iran was experiencing political and social unrest. He brought a new religion based on several thousand years of history of thought and wisdom in ancient Iran. As he mentions in the Gathas, the new religion created immense changes in the Iranian society. He says in the Gathas that his goal is to build a new utopian ruling and social system that guarantees welfare and prosperity. The political thoughts of Zoroaster are intertwined with his religious ideology and the utopia he pictures is an earthy replication of the Minavi utopia ruled by Ahura Mazda. The utopian rules are based on wisdom and his power is legitimized by Amshasepand Shahrivar. The outcome of such a ruling is a world of order. Confucius was also born during an era of chaos and bloodshed caused by civil wars. The Chinese society of that era was struggling with war, poverty, corruption, and insecurity. By studying the golden age of mythology of ancient China, Confucius introduced a moral-political system for the Chinese society. He believes that utopia becomes possible when virtues become the foundations of ruling and society. He argues that virtues are attainable through educating moral role models, respecting the principle of Lee or social system goal and the law of titles reform or creating order in the principles of sovereignty, placing everyone in their rightful position, and choosing a wise ruler for society. The Zoroastrian and Confucian utopias are both affected by the Orient political thought. They both emphasize concepts like Asha and Ming (i.e. global order and harmony), training and educating rules, and institutionalizing virtues in society. Zoroaster and Confucius both preached about comprehensive political and social reforms and both tried to achieve a world with an order. The present study is an attempt to investigate the utopia in Zoroaster and Confucius religions following an analytical and theoretical approach through library and descriptive methods. The main objective is to examine the concept of utopia and its elements from Zoroaster and Confucius’ viewpoints and find the common aspects and differences. The main questions to be asked are: 1) what is the source of the idea of utopia in Zoroastrianism and Confucianism?; 2) what are the differences and similarities of these two utopias? The source of Zoroastrian utopia is in Minavi and all affairs of the utopia are explained based on the Minavi world and creatures. AS such, the specifications of the Minavi world are combined with earthy and Gitavi life. He develops an extensive moral system for his followers based on good thoughts, good words, and good deeds. On the other hand, Confucian utopia is earthy and all its affairs are explained based on human and man’s attention to humanistic behavior, charity, and performing rituals. This moral system is based on Zen and charity. Both of these utopias start with making internal changes in man and both are attainable gradually. The universe order has a special position in the moral systems of Zoroaster and Confucius. Asha in Zoroastrianism and Ming in Confucianism are the keys to achieve utopia. They both put emphasis on educating rulers and citizens. Zoroaster and Confucius believe that the ruler must be wise and knowledgeable to create peace and welfare in the society. They argue that the ruler must be just and define justice as placing everyone in their proper place to fulfill their responsibilities. Justice in Confucianism appears as title reforms while in Zoroastrianism, it appears as the preservation of social classes. The relationship between the ruler and people in Confucianism is a cycle in such a way that people affect the state, and the state affects people. In Zoroastrianism, on the other hand, there is a linear relationship between people and state and it is the state’s responsibility to affect people. Punishment and enforcement of the law are not desirable in Confucianism as Confucius believes that virtues must be institutionalized in people and the shame felt by a wrongdoer should be enough to prevent others from doing the same mistake. In Zoroastrianism, we see punishment so that people feel the responsibility to be accountable. Zoroastrianism and Confucianism are different in terms of the roots of their utopias. Still, both define an extensive ethical system. The outcome of such a system is the same: the society is supposed to be led towards prosperity, welfare, security, and peace.
The clash of religions and the logic of managing conflicts and wars was mostly the logic prevalent in the Western world within their ideological and religious trends throughout the ages. Logic on its foundations they used to present their assessment of conflicts and wars. Also, the clash of religions came against the background of the economic struggles of the nations. Martin Luther believes that Islamic civilization poses a new challenge to the Christian world. For reasons related to the fundamental differences in terms of language, culture and religion. This challenge appeared at a time when Luther wanted to cleanse the Christian world of all impurities and ideas that are not compatible with his reform path, although he was able to create change. Radically and comprehensively in the Christian religion, in its foundations and prevailing rituals, through his new propositions and ideas, which differed from his predecessors, but he did not deviate from hostility to other religions, Judaism and Islam. And on Luther's religious reforms, which fully reflected on his actions and positions, as he viewed Islam in a negative light and described it as the destructive opponent of the West and the Christian world because Islam makes the identity religion the nation allowance and increases the differences. Likewise, the relations of the Islamic world adjacent to the borders of the Western world by land and sea along the Mediterranean Sea and for several eras were dominated by conflicts and wars, such as the Crusades and the wars of Morocco and Andalusia until the emergence of the Ottoman Turks and their expansion towards the West. From this standpoint, Luther tried to explain and clarify the religious belief of the Turks, so that the Germans and the Christian world would be warned of the dangers of that doctrine called (Muhammadiyah).
Las mujeres están especialmente relacionadas, en rituales y mitos, con la noche, y de modo particular en relación con el culto de Dioniso en diversos lugares de Grecia. En estas páginas nos centramos en algunos de estos ritos femeninos nocturnos dedicados a Dioniso en Atenas (en las Leneas, en las Antesterias y en el ritual de las Thyades en Delfos), tratando asimismo de comprenderlos en los desarrollos cívicos de la polis en relación con el control del comportamiento de las mujeres (y sus salidas nocturnas) en el s.VI a.C.
La epístola 79 de Juliano es un buen ejemplo del conflicto ideológico y religioso que la aristocracia estaba viviendo a finales del siglo IV d.C. Centrándonos en las acusaciones realizadas al obispo Pegaso, primero de apostasía más tarde denunciado por “lapsus”, el análisis de este documento nos muestra el controvertido y complejo proceso de constitución de una aristocracia cristiana, especialmente en la zona oriental del Imperio Romano.
There is no gainsaying that in a globalized world, economic and technological development greatly determine human wellbeing. In the Indian context, the dialectics between socialist and capitalist economy, while giving way to the latter since 1991, has progressively led to the enlargement of the middle class, yet widened the gap between the rich and the poor. Such a situation points to the importance of socioeconomic rights for guaranteeing human flourishing. The question that we pose is whether religions can play a significant role in favoring these human rights, given their own specific vision of human life and of its socioeconomic facets, such as work, wealth, leisure, health, and education. In other words, can personal and contextual religious attitudes and religious socialization contribute to socioeconomic wellbeing? The empirical research undertaken in the pluralistic and democratic context of Tamil Nadu, India, seeks to verify among 1215 Christian, Muslim, and Hindu students, the impact of religion on their attitude towards socioeconomic rights. The emerging results reveal that some aspects of religious attitudes and socialization have a significant impact on students’ agreement with socioeconomic rights, particularly in the case of Christians and Muslims. We conclude with a discussion on the salient findings and their implications.
The world is becoming more complicated, which is confirmed both in the natural and artificial spheres. Complication can be considered one of the key characteristics of the development process, and complexity – an indicator of the difference between one stage of development from another. However, if the objective complication of the material and technical culture of mankind seems obvious, the legitimacy of the statements about the complication of spiritual culture requires discussion. Scientific and technological progress reveals a number of pathological processes of complication. Man finds himself in a complex socio-cultural space, in the world of self-developing system objects, accelerating the flow of poorly understood innovations. The initial intuition of this article is the statement that a person experiences complexity throughout his socio-cultural development. The paper presents the transformation of anthropological and cultural complexity in historical perspective. It is proposed to understand the anthropological characteristics of the phenomenon of complexity, as well as the peculiarities of its unfolding in culture. Represent a summary of the issues associated with finding antropocentric nature and complexity of the humanitarian strategy for its comprehension. Culture reveals a tendency of complication, which non-linearly correlates with the complexity of human consciousness. Primitive art and the complexity of ritual practices indicate an underestimated level of cognitive complexity of primitive man. The development of philosophy and theistic religions greatly complicates the spiritual life of man. Industrial civilization is experiencing a significant round of social complexity, actualizing the practice of managing complexity. The widespread complexity of economic life, the multiplication of the number of transitional identities, cultural forms, the trend of globalization and intercultural integration indicate that post-industrial society, on the one hand, is the result of recursively increasing complexity, and, on the other hand, reveals the complexity of a qualitatively different order.
Este artículo pretende recopilar la documentación textual, tanto epigráfica como literaria, del culto de Ártemis bajo la epiclesis Κιθώνη para dibujar un escenario general de su veneración en la Antigüedad. Esta epiclesis, documentada por primera vez en Mileto en época arcaica (siglo VI a.C.), parece referirse al tipo de ofrendas que la diosa recibía bajo esta advocación. En efecto, la ofrenda de vestidos está bien atestiguada epigráficamente en el Ática y en la Jonia anatólica, donde han sido descubiertos inventarios de santuarios que describen con gran precisión ofrendas textiles en el marco del culto a Ártemis. Las fuentes literarias, por otra parte, amplían las prerrogativas de Ártemis del Quitón relacionando a la divinidad con la música, el baile e incluso con la fundación mítica de Mileto; también amplían su geografía cultual, que se inserta en el mundo dórico a través de Siracusa.
Religion was our first attempt at literature, cosmology, ecology, making sense of where we are in the universe. All religions are inherently predisposed to mystical experience â a harmonious and balanced existence and substantiation of Nature and man â man, who is conscious of his existence both in the material and the spiritual realm, as man is the highest spirit and the lowest matter linked by mind. Ecomysticism embraces the idea that all life is sacred and hence revered. This paper discusses the ecological philosophy which enunciates Godâs presence in every being that surround us and tries to evaluate the holistic spiritual ecology launched by Tagore. The unity of being in his works teaches that everything in the universe arises from the One, emanates from Him; deduces that the Supreme, humans and the environment form one ecosystem and recognizes the mutually augmenting relationships with the natural world â an understanding of the unity and interdependence of the bio-network. It elicits that the manifest is on voyage to the Unmanifest together with our pilgrim souls.
El lema olímpico oficial, aquel "Citius, fortius, altius" ideado por Didon en 1891y aceptado como lema oficial en 1894 hace referencia a una progresiva mejora dentro de un perfeccionamiento moral no sólo en la simplicidad de la mejora de los records. Quizá los Juegos Olímpicos actuales distan mucho de aquella filosofía de Coubertín en la que primaba el encuentro de culturas, razas, religiones bajo un mismo credo: el Deporte que era el catalizador que ayudaba al ser humano a mejorar, como decía el lema, en todas las facetas vitales. Hoy día, los Juegos Olímpicos son el espectáculo deportivo más grandioso del mundo (en términos de reunión de deportistas de distintas disciplinas, de espectadores, de derechos de televisión, etc.), y quizá podríamos tener la idea de que los valores del olimpismo están cada vez más en decadencia. Que aquel "citius, fortius, altius" quedó trasnochado y obsoleto. Pues nada más lejos de la realidad, el lema olímpico, uno de los símbolos del Olimpismo, sigue estando muy presente. Y máxime desde los Juegos de Seúl 1988, en el que el lema olímpico se regenera y se reinventa gracias a la incorporación de un lema propio en cada edición de los Juegos. Desde entonces, cada Comité Organizador ha querido unir un nuevo lema a la celebración de sus "Juegos" En el presente artículo, hacemos un breve análisis de los lemas, slogans o "leitmotivs" de los Juegos desde los Juegos de Seúl, 1988 hasta la actualidad.
Abstract:
The official Olympic leitmotiv that "Citius, Fortius, Altius" devised by Didon in 1891 and accepted as official leitmotiv in 1894 refers to a moral progressive improvement not only in the simplicity of improving records. Perhaps the current Olympics are far away from Coubertin´s philosophy: the meeting of cultures, races, religions under one credo: Sport, which was the catalyst that helped humans to improve, as the slogan said, in all of vital fields. Actually, Olympic Games are the greatest sport event in the world (in terms of meeting athletes from different disciplines, spectators, television rights, etc.), and perhaps we could have the idea that the Olympic ideals are increasingly decadent. We can think that "Citius, Fortius, Altius" leitmotiv is outdated and obsolete. Nothing could be further from reality, the Olympic leitmotiv, one of the symbols of modern Olympism, is still very present. And especially since the 1988 Seoul Games, where the Olympic leitmotiv was regenerated and incorporated for the Organizing Committee. And since then, in each edition of the Games the leitmotiv is reinvented. Since then, each Organizing Committee has wanted to join a new slogan celebrating their "Games". In the present article, we make a brief analysis of the slogans or "leitmotivs" of the Games since the Seoul Games, 1988 to present.