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Religion has once again gained power and influence, not only for the individuals who in religion find the meaning of their entire lives and neither exclusively for the religious institutions, its power can be seen through the increase of scientific studies in this subject. Religion is being more and more represented by media and by the analysis of the message content, we find the tendencies of those who are writing. The paradigm of the relations which has ruled in the atheistic system, for or against religion, has been exchanged by the hatred when talking about “sects”, that is dangerous, other religions. The competition between religious systems widens the field of intolerance to the numerous variations of religious beliefs and religious practicing. Sociology of the religion tends to talk objectively about religion, about religion alone, and not for or against it. However, beside misunderstandings and problems, which more than in other subjects contribute to difficulties of those who conduct the researches about religion, the position of the objective researcher contributes to the better understanding of the religion which is being researched and makes it available to the broader public and to the religion itself serves as a mirror of self understanding. Religious tolerance as an ideal of mutual respect between believers could be realized through education, especially young people, that researching religion and propagating the truth about it, reducing the fears and by doing so also reducing the possibility of conflicts the spread of violence. Because religions are being the intermediary in the secret connecting of divine principles with human, it is necessary to respect the boundaries of perception within every religion.
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Theocratic convictions in absolute rightness, occasionally even serene religious sentiments, located in front of concrete political and economic interests, still animate ethnic disputes and international conflicts. Contemporary southeastern European mess of independent states and those under international custody has emerged from a historical sequence of skirmishes within an extensive chauvinistic framework. On traditional boundaries of three dominant denominations (Catholicism, Eastern Orthodoxy and Islam), modern collective identities have been designated by convictions in particularity and purity of ethnic provenience, sustained by sharp religious assignment, not always meaning a deep and sincere devotion. Especially the entities scarcely differentiated by language and genealogical descent have equalized their ethnic and religious appropriation. Even under custody of modern powers, rudimentary and troublous ethnic communities remained too remote from currents of modernity. In such terms, the second, possibly definite disintegration of Yugoslavia has sometimes been considered as a failure of initial project, conceived by the same victorious allies in two world wars together with the USA, of a multicultural, presumably democratic experiment. Experiment that hasn’t succeeded, during the collapse of the eastern communist confederation, to carry out a democratic and liberal transition, the union perished in its internal, purposeless disputes, in another butchery of civil, ethnic and religious war. Although religious communities are historically associated with non-democratic and antiliberal forces, in most of the contemporary civilized societies the need for a separation of the church and the state has been accomplished almost entirely. (In Northern Ireland, along with the poverty, only in the last two decades religious troubles caused a violent death of more than two thousand persons.) While in Europe, and elsewhere, dominate the churches, in the USA the religious life is mostly contained by the sects. The churches, in structure, are hierarchical, founded on traditional authority. Sects are predominantly congregational. In Europe, religious orientation is mostly ancestry, inherited, and derived from the family. In the USA that must not be a case, since individuals are asked to make a religious commitment only upon reaching the age of decision. In Europe, churches are historically linked to the state. American Protestant sectarianism has strengthened social, economic and political individualism. Generally, American sects are running an optimistic view on human nature, while traditionalist societies both human nature and human institutions consider weak, corrupt and immoral. American religion "demonstrates many of the characteristics that theorists have identified with modern culture." In Europe, the efforts to introduce a church into the deepest structures of contemporary life usually fail, and sometimes appear grotesque. Europe and the USA also differ in the patterns of individual and collective identities. European culture has risen mostly from ethnic and regional communities (these regional structures have been partly translated in USA, especially in the early colonial period). Max Weber already emphasized that the USA was the only purely bourgeois country, the only which was not post-feudal, that skipped the predominance of church establishment and aristocracy. He stated that the Protestantism facilitated the rise of capitalism, while the liberal orientation derived from its specific religious tradition in the sense that the sectarian beliefs appeared as the most conducive to the kind of rational, competitive, individualistic behavior. In impossibility, each of them, to assign its predominance, the most of the American sects evolved as congregational, not hierarchical communities, fostering egalitarian, populist, anti-elitist values. While in much of Europe liberal politics came to be associated with direct opposition to the clergy and the Christianity, and the secularization of the state even got definite anti-Christian implications, in America took place a gradual and largely peaceful differentiation of religious and secular domains.
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Liberalism as a political ideology formed in the period of human reason’s awakening from dogmatism promotes the individual and human freedom as the highest social value. This freedom is understood as freedom from different institutionalized collectives (so called negative freedom). In the liberal thinking religion is considered as private sphere and one of the human freedoms, for only in that way the human dignity as individual and religious tolerance can be achieved. Application of liberal principles was not without resistant of society itself (for on the practical level any ideal unfortunately, or luckily, cannot be completely established) and of church and religious communities. Although it seemed that the principles of liberal democracy will be spread all over the world during the so called Huntington’s third wave of democracy, new liberal thinkers, reducing the liberalism to the theory of undisturbed market competition, justify in that way liberalism’s critics from right and left. At the same time, religious revival of different religious groups at the global scene can be perceived, which strive to remerge religion with the public sphere, and the solution of modern global crises see in the returning to God and traditionalism. In such circumstances full of contradictions, the freedom of so called “abstract man” which was promoted by classical liberal thinkers, is endangered and easy to abridge.
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The main cause of this article is to show the essential institute of marriage in Law of Sheriat and the relations between the different sex in Islam. The marriage in Islam represent community of life between two people, difeferent sex, chose with declarations of will of husband and wife in the presence of witnesses, for uncertain time with a cause of birth and a moral perfection. The authority of husband is dominant, but it has education nature. When the marriage is closed it does not have influence on business capability of the women and also at the end, the marriage couple may change their personal resume, and the resume of property with a contract. Although there are many different ways determinate legal relations between the husband and wife but fact is, which can not be displaced that the marriage in Islam is a holy institution (anyway like many others religious), therewith that marriage is some legal systems of Islam enjoy full protection of state and her authorities. Like it seems, this confirm the claim that Moslem marriage is more successfull than others and also has a better moral qualities then the same institution in other cultures and states of modern world.
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This article have for theme legal position of religious communities and churches in Habsburgs, that mean, in Austria-Hungarian Monarchy, with special emphasis on Reform Church, in that time known as Evangelical Church of Helvetic confession. Article is summary of second chapter of doctoral disseertation on subject:" Calvinism among Croats with special view on reformed parish in Tordinci 1862- 1918."
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Through work could be found, in our country, an almost not researched form of radio presentation both in religious and laic content, which is very common and present in the everyday life of electronic media. In this case we are referring to contact of listener by phone. First are defined the characteristics of the radio as a media which is the condition, that is a good base for a contact program/show. Next are revised the specifics of the contacts by phone from listeners of the program which also hasn’t been processed by scientific literature in these areas. Comparatively are viewed, trough the performance perspective of media and genre, all elements which define the model of the telephone contact of listeners of the radio with religious content, as a new phenomenon in our media practice, as opposed to the laic electronic media. Laic media are stratified based on the founder: a) public service, b) local commercial radio with distinctive informative type public service program and c) commercial stations.
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Dragoljub B. Đorđević (1998): Proroci "nove istine": sekte i kultovi (šta treba da znamo o novim religioznim pokretima?), Niš: Junir i Društvo za zaštitu i unapređenje mentalnog zdravlja dece i omladine.
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Query about the happiness of those who are different in their given or ascribed identity, those who believe differently and belong to another “god”, started at an early age, in elementary school, when I first met children who were rejected for emphasizing their religious identity. Before the collapse of the communist ideology, religiousness was generally marginalized and believers were a minority irrespective of their confession. However, with the onset of the 1990s, religiousness became desirable, as did, naturally, affiliation to the majority religion. I shall attempt to review the current situation in the religious sphere in general, by looking at it from several different angles. We shall first see who is the minority in Serbia today by referring to the 2002 population census. Sociological examination will tell us about the difference between confessional affiliation and religious self-identification as indicators in empirical research, and about the degree of religiousness of Serbian citizens. Another thing that merits our attention is an investigation into the social distance and attitudes towards the members of minority religions. The survey used for that purpose was initially conducted in 2003 and repeated in 2005. Finally, we shall also address the incidents as they reveal the position of the religious minorities.
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Jewish community in Belgrade has shared the bitter history of our capital city, and its historical position displayed the position of our society on the international scale, and on local daily-politics field, as well. For Jews, Balkan was often a good shelter for numerous pursuits, but, also, it was a nest for those who pursuited them. During the numerous migrations, from Iberian peninsula, till the settlement of Izrael, Jews were often travelling through Balkan. Some stayed, some kept travelling on, but certain number of them stayed here forming not numerous, but significant ethnic and confessional group. Today, Belgrade is pale dot on the map of dispersed Jews, and they are hardly noticeable. In this article we shall try to point out only the few causes which influence the bad position of Jewish community in Belgrade.
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The history of the ancient Jewish people is wrapped by mysticism and unknown, partly by the antiquity and partly by the circumstances Jews were in. In order to study Jewish community of today, it is necessary to get deeper into the historical records which describe in detail the history of the Jews and the conditions in which their community began and developed. Significant elements could also be found, in the rich historical archive, that could be used to answer questions that are of our interest and which motivate us to do research, and those questions are related to the possibility of survival of the religion among the nations with tendencies of their numbers decreasing. There is also the question of keeping the integrity of such communities. What is being passed from generation to generation and keeps the community together influencing the consciousness of the individual and the moral of a nation?
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This study has been created with the intention of making a more complete overview of the origins and the relocation of the various archeological findings and monuments from the territory of the Prijepolje district, always present temptations of the city, and the vision of the city’s development. Within this work, it was attempted to present the locations of the findings and the material remains from the earlier past in a more concise manner, and the recent past more documented and detailed so that the reader could have a clearer picture, in a shorter period of time, of the part played by this region in history and the history that has passed over it.
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Zorica Kuburić i Snežana Dačić (2004): Metodika verske nastave, Novi Sad: CEIR; Beograd: Čigoja štampa
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Slobodan S. Karanović, Pravoslavni, katolički, islamski, jevrejski i protestantski pojmovnik, Ministarstvo za ljudska i manjinska prava Srbije i Crne Gore, Beograd 2003.
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Alfred Veber; Tragično i istorija, Književna zajednica Novog Sada i Dnevnik, Novi Sad 1987.
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