Around the Bloc: Poland’s Symbolic Temple Complex to Open on Independence Day
Complex reflects the close ties between religion and politics, two centuries after it was first planned.
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Complex reflects the close ties between religion and politics, two centuries after it was first planned.
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It is possible to measure values and religiosity of population through imagination and behaviour of individuals. The study is based on the result of Aufbruch research from Central and Eastern Europe. Values of religiosity are divided into three dimensions, namely personal religiosity, contents of faith and relationship with the Church. This is why the figures can be helpful when it comes to direction of priorities of pastoral theology in Slovakia.
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Māturīdism is an Ottoman identity and this identity was not limited, as is commonly believed, to the last period of the Empire. It maintained its formal existence throughout the Ottoman history. Nevertheless, the context in which the Māturīdism was located or with which it was associated changed in the course of time. In the early period when the eclectic way of thinking was dominant, Māturīdism as a creed was apparent mainly in the jurists whose ascetic identity was prominent and partly in the mystical currents that were essentially continuations of Yasawiyya. At this point, the Bukhara-centered Ḥanafī legal literature played a distinctive role. At the time of Meḥmed II and in the following period during which the philosophical kalām dominated the scene, the Māturīdism was relatively passive and was in search of a position against the Ash‘arism. The new Rāzian paradigm of thought that began to be felt strongly in the Ottoman lands with Meḥmed II as an attempt of integration into the global circulation of knowledge prevented to a certain extent the visibility of Māturīdism. However, even in this period, Māturīdism was remarkably reflected in the muqaddimāt-i arba‘a literature which was directly sponsored by Meḥmed II. The tradition of philosophical kalām in the Ottoman scholarship, just when it was about to yield significant results, was interrupted due to the struggle against the Ṣafawids. Transformation of this political tension, at the same time, into a fight against Shiism also brought about a constriction in the religious thought of the Ottomans. Shiism and its all other variants were bitterly attacked under the main heading of Rāfiḍa. Unfortunately such a refutational approach proved a boomerang and returned in time striking the Ottoman Ṣūfīs who stood near the line of the Ardabil Shrine before its Shiitization. Ḥanafī fatwā literature was used extensively in the refutation texts against Ṣafawids. This brought to the fore at first the Ḥanafite and then the Māturīdite identity. This paper attempts to analyze this changing emphasis on Māturīdism in the Ottoman period and the political and intellectual factors that supported and nourished it.
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This article deals with political socialization and political participation, in the context of visiting phenomenon, in Turkey. We took the Ali Baba Tomb in central Sivas and Celtek Baba Tomb in Celtek village as the sample of our study. In the study, political socialization and participation was seen as a dialectical process between individual and society. Visiting phenomenon embodying a rich historical, religious and cultural accumulation is important in that it defines the religious tendency of huge masses. As a matter of fact, they have realized their potitical socialization in a pretty much authentic culture with different interests, duties, roles and positions. At the same time, they have shown their political participation with reference to the religious world of meaning.
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Regulatory bodies between the rulers and the ruled have always existed and probably the case will be the same in the future. In this context the religions as faith and the related institutions are referred. Present day Macedonia has been part of this venture, where all the faiths and ultimately religions have gone through certain recognized agencies of the state. Beginning with the Ottoman rule in the region followed by the aftermath of the Ottomans until the dissolution of the Communist rule of Yugoslavia, the religion of Islam in Macedonia and its followers have always been represented by a state organ. Since 1990s the institution that has played the catalyst role between the Government of Macedonia and the followers of the religion of Islam in the country has been distinguishably recognized to be the Islamic Religious Community. Therefore, this work is going to analytically describe the role of this institution as a synergy between the government of Macedonia and the believers of Islam as well as its relations with various other Muslim institutions. After having a brief illustration on the history of Muslim religious representative institution in Macedonia, the focus of the discussion will be on the core issues of the highest Muslim religious institution of the country namely the Islamic Religious Community. As a case study, it will deal with its active role presumably in protecting the rights of Muslims at all levels.
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The aim of the present article is to define the relationship between the level of the sense of coherence and the ways of coping with stress at a higher theological seminary. In order to validate the presented hypotheses, two questionnaires were used: the Questionnaire of the Sense of Coherence (SOC-29) of Antonovski and the Coping Inventory for Stressful Situations (CISS) of Endler and Parker. The research was conducted among a group of 43 seminarists and 43 university students. The analysis concentrated on the links between the sense of coherence and the ways of coping with stress. With respect to the sense of being understood, resourcefulness and a general feeling of sense, the results were significantly higher among the seminarists than among the students from the control group. It has also been shown that seminarists were significantly less likely than the control group to deal with stress by concentrating on emotions or resorting to avoidance strategies.
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This article presents an investigation of coping behavior with regard to difficult life situations among Orthodox students in Russia. It analyses the results of an exploration of the influence of religiosity on different coping strategies. The sample investigated includes Orthodox students from two universities in the Russian Federation.In the study, we used the questionnaire “Me and my attitude towards religion”, Heim’s technique for revealing individual coping strategies, Smirnov’s psychometric technique encompassed in the “Questionnaire of religious activity”, and Shcherbatykh’s “Test for revealing the level of individual religiosity”. The study suggests that different coping strategies can be applied in difficult life situations. Sociopsychological analysis in the study showed that there is a relationship between the level of religious belief and strategies used to overcome difficult life situations. The presence of a positive connection between protective and capturing behaviour showed that highly religious people are characterised by active non-adaptability. Such people overcome difficult situations with energy and activity, combined with an expression of humility in the face of the situation.
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This article deals with classical and contemporary sociological models regarding religious cult and cult group formation. The questions, both historical and theoretical, related to the issues are examined within the conceptual frame built in sociological concepts of culture, social action, social structure, functional integration, power and conflict. The sociological analysis focuses on the religious cult and cult groups as sources of social organization and social mobility of the mass, the social rather than individual psychological factors in understanding and feeling the meaning of life and social identity.
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Cognitive Science of Religion (CSR) suggests the naturalness of religion. Religious beliefs are viewed as natural because they are intuitive and cognitively effortless. They are also inevitable and more obvious than atheism. In consequence, atheism is an unnatural phenomenon which requires special cultural and social support. However, this naturalness of religion hypothesis seems overestimated. Here we show that atheism is more natural than religion and religious beliefs in the cognitive sense because it meets the criteria appropriate for natural selection in the sense of ultimate explanation. Religion and religious beliefs require cultural inputs. Without cultural support, they seem unnatural.
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The aim of the article is to present the public discourse on the presence of a cross in the Polish parliament, which began after the parliamentary elections in 2011. At this time a group of the party Ruch Poparcia Palikota (RPP) submitted to the Marshal of the Sejm a request for its removal from the chamber. The article presents selected topics from the debate, focusing mainly on the arguments presented in the proposal and expertise of the Parliamentary Research Bureau and the arguments formulated in “Gazeta Wyborcza” newspaper, where they are presented as a continuation of the debate only initiated in the parliament, and then transferred to the media. Parliamentary debate took place only in one area – the political rivalry between the parties – while in the media appeared topics initiated by other institutions than the parties, i.e. educational institutions, public administration institutions and private individuals.
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The Islamic Revolution had a great impact on defining the position of religious minorities in Iran. Christians belonging to ethnic churches – Armenians and Assyrians – obtained constitutional rights. Others, especially Anglicans, conducting missionary activity, faced restrictions and persecution such as confiscation of property and arrests caused by the revolutionary authorities.The article presents Anglicans’ attitudes toward the Islamic Revolution, taking into account the international context of events related to the imprisonment of British citizens in 1980 – employees of the Anglican Diocese of Iran. It tries to prove, in fact, profound changes, both quantitative and qualitative, within Christianity in the Islamic Republic of Iran.
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This article deals with the benefit and influences of remembering ALLAH(GOD) in the light of ayets and religious stories (hadis). Remembering ALLAH(GOD) endows (presents) spiritual life to human. But the abandonment of remembering removes the human from ALLAH (GOD) and makes a friend with Satan.
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In independent Ukraine influence of the Greek Catholic Church will grow all the time. With the abolition of the former boundaries between Western and Central and Eastern Ukraine, the Greek Orthodox Church could engage with the peaceful pastoral work throughout the country, and thus, hit with ethics and Catholic dogmato more Christians, going beyond the “traditional” area of the former Greek Catholics in Eastern Galicia. Latin patterns of social life, brought to Ukraine by the Greek Orthodox Church and still propagated by the clergy, will continue to be developed for the benefit of the community of the faithful and a culture of political, social, and spiritual Ukrainian nation.
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The reviewed collective volume falls within the stream of research on the language of religion, yet – unlike theolinguistics, which deals with different varieties of religious texts – the presented studies focus on the use of religious vocabulary in secular contexts. The studies deal with the processes of linguistic secularisation, sociology of religion, and above all – linguistics. The volume consists of twenty-six studies by scholars for Germany, Poland and Slovakia. Sprachliche Säkularisierung. Semantik und Pragmatik, ed. Alicja Nagórko, Georg Olms Verlag, Hildesheim–Zürich–New York 2014, 466 pp.
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W czasie średniowiecznych krucjat krzyżowcy opanowali Damiettę, wówczas małą wioskę, a dzisiaj wielkie miasto. Siły egipskich muzułmanów odpierały atak. Oblężenie trwało długo, ale nie przyniosło rozstrzygnięcia. Pewnego spokojnego dnia, kiedy nie było walk, z obozu krzyżowców wyszedł mnich ubrany w charakterystyczny habit, niosąc w ręku tylko Biblię. Nie miał przy sobie żadnej broni, nawet kija. Muzułmanie byli zaskoczeni, że zbliża się do nich ktoś z obozu wroga, ale nie ośmielili się zrobić mu krzywdy. Jego strój wskazywał, że jest mnichem, kapłanem, a Koran wyraża się o chrześcijanach słowami pełnymi miłości i szacunku, ponieważ są między nimi mnisi i kapłani. Takim kapłanem — jednym z tych, o których Koran mówi z tak wielkim szacunkiem — był ks. Jacques Hamel, brutalnie zamordowany w kościele w Saint‑Étienne‑du‑Rouvray we Francji. Chcę zapewnić obecnego tu arcybiskupa Rouen, że nie tylko jego Kościół stracił ks. Jacques’a, ale że jest to strata całej ludzkości.
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The article is dedicated the role of the national leader of Azerbaijan Heydar Aliyev in the formation religious tolerance. The author considers the main principles of tolerance in the country, the role and relevance of religious values in a sovereign democratic country.
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The review of: Kinga Frojimovics, Géza Komoróczy, Viktória Pusztai, and Andrea Strbik: A zsidó Budapest: Emlékek, szertartások, történelem (Jewish Budapest: Records, Recollections, Rituals); Faces of the City Series Ed. by Géza Komoróczy, Budapest: City Hall/Center of Jewish Studies of the Hungarian Academy of Sciences 1995, 2 vols., 793 pp., illustrated.
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The theme of this article is the discussion about Greek Catholic Church tendency of the development in Galician uniate priests’ surrounding such as orientalism and oxydentalism. Spiritual debates were about the ritual forms in epoch of the new challenge of the modernizing world; which of them would be more suitable for the Church. They transformed to the wide discussion about the civilizing development of the Ukraine by means of the scientists and cultural activists.
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In the context of mythological traditions recorded among the Bosniak population in Bosnia, one special kind that stands out is the on about Hudam. These narratives should be considered within the framework of traditional beliefs in a supernatural being that appears in buildings where people live, and warns the members of the household about cleanliness of their home by pounding or breaking dishes.
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