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As a result of the interaction between religions, globalization has created a new context for various theories of religious pluralism. For the sake of brevity, the beginning of the 21st century witnesses that religious pluralism is one of the most basic challenges for different theologies of various traditional religions. Thence, religious pluralism is one with which all theologies are somehow expected to face. Understanding cultural religious pluralism requires a high level of knowledge. Individuals or communities who have a sectarian mindset and believe that only their religion or denomination represent the truth have no share in this level. The Muslims, as long as they stay within the borders of Islam, can find no evidence in the Qur’an or in the other sources that supports their claim that they are possessed of the truth to the exclusion of others. Turkey, in respect of both its religious and political culture, has the experience of developing and designating the ideal of pluralism. It is a necessity for the Turkish intelligentsia in general and for the members of the theology faculties in particular to promote and maintain the ideal of religious pluralism. It is an obligation for the actors above to support and assign this notion on account of the international community and Turkey’s geopolitical position. In this paper, I analyse and give a critical definition of religious pluralism in search for the possibility of religious pluralism in Turkey.
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The socialist, secular and democratic republic of India takes pride in the motto of “Unity in diversity”. The founders of the Indian Constitution have taken much effort to consider its religious, linguistic and ethnic diversity in order to make the concept of a federal or unified India a reality. Given its amazing diversities and contrasts, India offers the biggest example that can express the characteristics, challenges, threats and prospects of the pluralistic existence of any society. This paper looks into the challenges of communalism, which can be explained as the politicization of religious intolerance, to the religious pluralism in India. Though India’s successful development, with its secular credentials and federal nature, has always faced continuous challenges and grave threats from the divisive forces of communalism, provincialism, and religious and linguistic extremism, this paper argues that India’s pluralism has an inherent capacity to remain intact in the long run, and India cannot neglect its religious diversities forever.
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The current paper discusses about the religious pluralism in Tajikistan and the problem of religious tolerance in society. First, the author speaks about the religious pluralism historically, from the Somonids’ period until Tajikistan’s getting independence, and shows the religions which make modern religious pluralism in Tajikistan. Then, the author, discussing about the scientific works on religious tolerance, tries to show the ways of inculcating the teaching of tolerance in society. Thus, the author draws the conclusion that tolerance can support the religious pluralism, understanding each other and living in peace within society.
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This paper aims at conceiving an explanation of globalization and religious pluralism in Uganda. By this comparison, I want to emphasis that the forces of micro disintegration have manifested in religion, ethnicity, regionalism and all other kinds of pluralism. Although patterns of interaction between people of different faiths have not always been cooperative, violence in the name of God is very shocking.
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Religious actors regularly participate in political debates in Latin America. In Argentina, Historical Protestant Churches have been politically involved in several debates since the 1970s. This article compares two processes in which Historical Protestant Churches took part: the defense of Human Rights (1976-1983) and the support for Same-Sex Marriage (2010) in Argentina. It is based on a research about the relationships between evangelicals, politics and sexuality in Argentina, which focuses on diverse documentary sources (religious and secular press, churches’ declarations) and interviews with key informants (especially, evangelical leaders). The article analyzes the performance of these churches because they took an alternative position to most religious actors in Argentina -including the Catholic Church and its hierarchy- and because they led the ecumenical and interreligious alliances that supported these causes. The main hypothesis is that the performance of these churches in both contexts share significant characteristics that allow us to understand patterns of political participation of religious actors. First, they backed these causes through public statements and activities by their institutional bodies and leaders. Second, they built alliances with other religious and non-religious actors in order to defend the rights of groups that were politically persecuted or marginalized by the State. By doing so, they led the ecumenical and interreligious space that supported these causes. The recognition of Protestant Churches by social movements and State agencies has increased the visibility of these religious actors in the public sphere and the legitimacy of its political interventions. Without overestimating the influence of the Historical Protestant Churches in Argentina, we believe it is pertinent to point out their roles in the processes described, because in recent decades they have positioned themselves as authorized voices in the political spectrum in favor of the recognition of rights. This place must be considered when analyzing other discussions in Argentina, such as the legalization of abortion.
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History of the church in Malawi dates way back to the colonial times, when many missionaries arrived in the country with the aim of introducing Christianity. Since then, efforts have always been made by both the state and the church to build a good working relationship and to create an environment of peaceful co-existence. While this is the case, the relations have, in some cases, been sour. The church and state are often on a collision course following the former’s use of the pulpit to intrude in politics. The church has been accused of meddling in politics instead of leading “the flock” and the state often has argued that such an interference has led to civil wars in other parts of the world, including in Africa itself. Nonetheless, the church has not been swayed in its role of “speaking for the voiceless” taking a swipe at the government on the need to embark on political as well as on social reforms. The church, as the paper shows, argues that it is within its rights to comment on national issues and that the state does not have a right to “dictate” what the church should and should not do. The Catholic Church is used in this paper as an example of how a church’s influence can lead to a political reform. In March 1992, the Catholic bishops released a pastoral letter which was an open criticism of the Banda regime. The letter changed forever Malawi’s political landscape. While other factors might have contributed to the political reform in the country, this paper argues that without the Roman Catholic Church and the role it played, it is not certain whether such reforms would have happened at the time and in the manner they did. Hence, the Roman Catholic Church should be seen as an important agent in Malawi’s political reform.
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Artykuł poświęcony jest językowemu obrazowi wiary w Boga rozumianej przez pryzmat potrzeby bezpieczeństwa. Na podstawie zebranego materiału-wypowiedzi pochodzących od osób wierzących, wyodrębniłam warianty metafory WIARA W BOGA TO ŹRÓDŁO POCZUCIA BEZPIECZEŃSTWA wraz z profilami semantycznymi. Z materiału wynika, że badani postrzegają wiarę w Boga jako element życia zapewniający im spokój, gwarantujący zdrowie psychiczne, dający nadzieję, chroniący przed zagrożeniami oraz pocieszenie.
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Celem publikacji jest analiza ochrony małoletnich internautów jako zadania i wyzwania rodziców, ponadto weryfikacja działań podejmowanych w tym zakresie przez państwa Wspólnoty, wreszcie próba odpowiedzi na pytanie: czy zaproponowane rozwiązania są skuteczne? Po wstępnych rozważaniach teoretycznych dotyczących mapy zagrożeń przeanalizowano kluczowe dla tytułowej ochrony regulacje prawne. Wdrożenie priorytetów polityki ochrony dokonuje się poprzez realizację programów pomocowych. Jednym z nich jest Safer Internet. Zweryfikowano założenia Polskiego Centrum Programu Safer Internet, w tym działalność Fundacji Dzieci Niczyje oraz Naukowej i Akademickiej Sieci Komputerowej. Omówiono zadania i inicjatywy projektu Saferinternet.pl (m.in. zespół kontaktowy: Dyżurnet.pl, tzw. hotline oraz zespół pomocowy, tzw. Helpline.org.pl), cele kampanii medialnych i społecznych (np. „Dziecko w sieci”). Zanalizowano zagadnienie umiejętności korzystania z internetu. Omówiono techniczne urządzenia wspomagające ochronę dzieci.
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Artykuł traktuje o tezach Martina Hengela z roku 1979, które są załącznikiem do artykułu pt. Zur urchristlichen Geschichtschreibung. Załącznik nosi tytuł: Historische Methoden und theologische Auslegung des Neuen Testaments (Thesen) i wydaje się być, wraz z załączonym artykułem, możliwym kluczem do interpretacji teologii biblisty z Tybingi.Celem niniejszego artykułu jest wykazanie wyjątkowego i reprezentatywnego (naszym zdaniem) charakteru wspomnianych powyżej tez dla teologii M. Hengela. W tym celu tezy zostały zanalizowane w kontekście artykułu z 1979 roku, wybranych faktów z biografii autora i selektywnego odniesienia idei zawartych w tezach do jego dorobku. Celem jest wykazanie ciągłości zainteresowań Hengela badaniem i interpretacją źródeł historycznych, jako biblisty, historyka starożytności oraz znawcy judaizmu okresu drugiej świątyni. Zdecydowana i ostra w tonie polemika z zasadniczymi założeniami „historyczno-krytycznej metody” w biblistyce, zarzut dogmatycznego zafiksowania i niedostatecznego samokrytycyzmu pod jej adresem, wydają się odgrywać szczególną rolę w całej teologii M. Hengela. Wspomniane tezy są poświęcone tej właśnie kwestii, co wskazuje na ich szczególny status w dorobku Hengela.Artykuł składa się z pięciu części – pierwsza ma charakter wprowadzający, druga przedstawia istotne dla analizy fakty z biografii Hengela, trzecia poświęcona jest genezie artykułu i tez oraz analizie samego artykułu, część czwarta traktuje o samych tezach, porządkując je tematycznie i podsumowując idee w nich zawarte, a piąta odnosi główne punkty koncepcji teologa z Tybingi do jego dorobku.
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Współczesna ewangelikalna doktryna o natchnieniu została ukształtowana pod wpływem B.B. Warfielda, który oparł jej wiarygodność na świadectwach naukowych. Koncepcja Abrahama Kuypera, nie przecząc racjonalności objawienia Bożego, podkreśla jednocześnie rolę Ducha Świętego w procesie poznawczym w ogóle. Dlatego – nie przecząc jego historyczności – wiąże natchnienie z aktem wiary, nawet wbrew doświadczeniu., przez co wydaje się cenną i bardziej współgrającą z specyfiką ewangelikalizmu propozycją ujęcia tej doktryny.
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Zagadnienie ordynacji kobiet przenika do wielu Kościołów pentekostalnych (zielonoświątkowych). Chociaż u początków tego kręgu religijnego szereg wspólnot zezwalało kobietom na pełnienie funkcji przywódczych, od wielu dekad wskazany problem dzieli zielonoświątkowców między sobą. Niniejszy artykuł przedstawia stan dyskusji na temat ordynacji kobiet do posługi duchownej w Kościołach zielonoświątkowych powstałych w Polsce po 1989 roku. Wspólnoty te wykazują dużą otwartość na powierzanie kobietom funkcji duchownych, znajdując po temu teologiczne uzasadnienie w Nowym Testamencie.
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The article is an intellectual reflection on the forms of consecrated lifeof laymen which appeared in the recent history of Church. It is a form ofcommunity living called secular institutes and individual forms: consecratedvirgins status, consecrated widows and widows status and contemporaryconsecrated hermits. The Year of Consecrated Life, which is celebrated at themoment, encourages to understand the specificity and beauty of these lessknown forms of life. The essence of vocation for consecrated secular life is thesynthesis between full consecrated life according to evangelical advice: poverty,obedience, chastity and full responsibility for the world by the activitytransforming the world from inside. These people do not differ in any particularway from other laymen. Their mission is apostleship by Christian presencein vocational and social environment. They are for God and the world. Theyare often met with incomprehension, however, they find complete happinessand joy in life, sharing them with others. The article shows the motives whichcan prove and justify this style of life, which differs from the basic vocation ofa man who is created for life in a family community.
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