Life Of Religious Communities Research Articles

Pendampingan Baca Kitab Cepat Desa Juwet Kenongo Porong Sidoarjo

In studying religious knowledge, it cannot be denied that the absolute requirement is knowledge in Arabic, because the source of this religion is the Al-Qur'an and Hadith in Arabic. So it is very necessary to have a forum that can accommodate teenagers in Juwet village to be able to continue studying religion by starting with studying the rules of the Arabic language with the aim of being able to read and understand the meaning contained in the literature of Islamic study books. For this reason, training and assistance on how to read and then getting used to reading the Yellow Book properly and correctly needs to be applied. The target achievements of this program are the introduction of the yellow book for beginners, increasing the analysis of nahwu - shorof for the intermediate level, and increasing understanding and learning for the advanced level. This is very suitable for those who have an interest in the yellow book but do not have the opportunity to study at an Islamic boarding school. In this service, the main problem being worked on is how to improve the ability of teenagers in Juwet village, Kenongo in an effort to read the yellow book and pronounce Arabic sentences based on the study of Nahwu and Shorof Science. So, this training in reading the Kunig Book is a forum that can facilitate the teenagers of Pakong village to be able to continue their Islamic studies which were stopped when they entered junior high school or equivalent. From this community service activity, it can be concluded that it is intended to provide insight to the teenagers of Juwet village, Kenongo Porong Sidoarjo who are not yet familiar with the tradition of reading the yellow book or the bald book which is often a reference in religious community life. So that you can explore the meanings contained in it.

A Perspective on the Use of Advertising Tools in the Catholic Church in Poland

Abstract Objective The purpose of the article is to explore the use of commercial advertising by the Catholic Church in Poland to attract the faithful and build her own brand. Methodology The use of advertising by religions provokes resistance due to skeptical attitudes toward marketing and criticism of advertising which employ ethically questionable strategies. The study applied quantitative methods, including descriptive statistics of a gender- and age-weighted sample, as well as parametric and non-parametric statistical tests. Findings More than 55% of the respondents believe that the Church should advertise her activities. Catholic advertising should focus on charitable and social goals. Nearly half of those surveyed think that the Church advertising can help improve her image; however, opinions prevail that advertising activities undertaken by the Catholic Church will not translate into an increase in the number of believers. Value Added The results of the research contained in the article may serve to develop new strategies for communication of the Catholic Church in Poland. Recommendations The literature recognizes considerable gaps associated with the possibilities of using advertising in the life of religious communities. Wishing to positively mark their presence in the life of society, churches should consider the possibilities of using advertising in their activities. A theological reflection is necessary in this regard, which would support the postulates derived from the marketing approach to the issue.

Moderasi Beragama: Pandangan Lukman Hakim Saifuddin terhadap Kehidupan Beragama di Indonesia

This article was written to analyze religious moderation understanding, which had recently become an interesting discussion among the public. It was even predicted that the spirit of the idea could give a feeling of peace to every believer in religion. On the other hand, its presence is seen as weakening religious belief. In addition, other accusations seem to support certain agendas degrading religious values, especially Islam, such as liberalism and secularism. Referring to this case, Lukman Hakim Saifuddin as a scholar and intellectual who received an honorary degree in the field of religious moderation, also expressed his thoughts through a book entitled “Moderasi Beragama: Tanggapan atas Masalah, Kesalahpahaman, Tuduhan, dan Tantangan yang Dihadapinya,” published in 2022, which is the focus writing of this article. By using the descriptive-analytic method, a number of findings were attempted in this article, including an overview of the book on moderation understanding, which significantly influenced the life of religious communities in Indonesia. Then, the comparison of previous studies that were relevant to this idea, as well as to answer negative accusations by some people who did not fully understand the urgency of the existence of religious moderation, as well as the evaluation of books, both in terms of academic strengths and weaknesses.

Studies on Ulama’s Flow in The Modern Era from an Islamic Perspective

In the social life of the community, there must be norms that apply as a form of firmness in obeying the rules, so that it creates a sense of security for community members in the social life of the community. These norms are noble values that serve as benchmarks for social behavior. If the behavior that exists in the community is in accordance with the prevailing norms, then the behavior will be well received by the community. And if it applies otherwise, then the behavior is not accepted by the community, because it is deemed to deviate from the prevailing norms, but in fact, even though the times have evolved in this modern era, the existence of local beliefs such as belief in dynamism and animism is still developing. In the life of religious communities, such deviations are often seen in the form of deviant behavior of diversity. Moreover, there is an occult flow that is still developing in modern society. If it continues into the future, then it can change the thinking patterns of modern society into those who are still primitive Kejawen. So that this can lead to deviations from an Islamic perspective.

Transitus: The Discontinuity and Death of Religious Communities in the Twenty-First Century

In religious community life, the question of one’s own finitude in the perspective of the infinite is always at play, but communities are now really having to let go of organizational and spiritual patterns on the one hand and develop new ones on the other. Probably clearer than anywhere else in the world, the decades-long exodus of organized religious life can be seen and felt in the Netherlands and Belgium, where centuries-old congregations are now being dissolved and their monasteries repurposed. In this article, I will study the phenomenon of religious discontinuity and death from five analytical perspectives: historical, sociological, organizational, psychological, and theological. An overall perspective is that of “transitus spirituality”, of individual ways (as well as inabilities) to experience a form of completion and find closure when dealing with the discomforting fact of collective discontinuity and corporate death, of the (imminent) end of one’s own community. I will conclude with a reflection on the future of organized religious life.

Penafsiran Ayat-Ayat Hoaks Perspektif Muhammad Husain Thabathabai: Solusi Kerukunan Masyarakat dalam Beragama

In terms of discourse, it is known that hoaxes are one of the main problems in the creation of intolerance and acts of violence in the paradigm of religious people. In the Indonesian contest, it is realized that the problem of intolerance is based on an individual's lack of knowledge of beliefs outside their beliefs, thus influencing violent behavior and restrictions on religious expression in the life of religious communities. This can be proven through SETARA Institute data which states that from 2018-2020, cases of religious intolerance and violence in Indonesia have increased; to 202, 327, and 422. An increase in cases necessitates mutual suspicion and hostility which has implications for the decline in the value of unity and thus threatens the integrity of the Unitary State of the Republic of Indonesia. This paper is a review of the literature on Muhammad Husain Thabathabai's thoughts regarding the interpretation of hoax verses which are studied through his main work, entitled "Tafsīr al-Mīzān". By using an analytical descriptive approach. The results of this paper, that to overcome the spread of hoaxes, Muhammad Husain Thabathabai through "Tafsīr Mīzān" explains 4 terms of hoax in the Koran, including; ifkun, Iftirā, kidzb, and buhtān to describe the dangers of hoaxes in human life. Furthermore, Muhammad Husain Thabatahabi offers 3 ways to avoid hoaxes to build religious harmony during the Covid-19 pandemic, including; critical thinking, introspection, and staying away from assumptions or prejudice

Pandangan Yusuf Al-Qardhawi Tentang Sikap Umat Islam Terhadap Sunnah Tasyri’iyyah

The Jargon back to al-qur’an and sunnah (ar-ruju’ ila al-qur’an wa sunnah) is being fough massively by many groups. Supported through social media, the dissemination of religious teachings under the guise of a need for some groups, is framed in such a way that it creates a distinct caos in the level of religious community life. Understanding of these two terms must be accompanied by an open attitude and mutual understanding of differences as a result of interpretation of them. Referring to existing problematics, the researcher tries to describe it through a post-positivism approach with a focus on the discourse of a well-known Muslim figure named Yusuf al-Qardhawi, through his work entitled as-sunnatu Masdharan lil Ma’rifati wal Hadharati (sunnah Rasul: the source of knowledge and civilization). As a result, studying.sunnah must be done carefully, by distinguishing between sunnah with legal dimension (tasyri’iyyah) and sunnah that has no legal dimension (ghairu tasyri’iyyah), referring to the principles and methods of understanding the sunnah that have been established by ulama. As a form of predence in the understanding of Muslims towards the sunnah, it is necessary to base oneself on the resultt of the ijtihad of ulama, especially lay people and who are just getting acquainted with the sunnah.

RESIPROSITAS DI KALANGAN PELAJAR KOTA LARANTUKA: INSPIRASI MODERASI BERAGAMA BAGI KAUM MUDA

In essence, every religion wants its adherents to live peacefully in the midst of religious and cultural diversity. However, this hope does not always materialize in the construction of real life on Indonesian soil with the presence of inter-religious and inter-ethnic conflicts. Conflict experiences become endless lessons as an effort to maintain peace and harmony in religious life. A number of local praxis and initiatives were raised to untangle the tangled threads of inter-religious conflicts in Indonesia by prioritizing a balanced way of religious life that does not view others as opponents. This study of reciprocity in relation to religious moderation originates from the local context of Larantuka and draws its relevance to efforts to inculcate religious moderation in Indonesia. In a more specific context, the focus of this study is to describe the practical life of religious communities in the city of Larantuka, East Flores, East Nusa Tenggara which can be seen as the foundation and medium for grounding the ideals of religious moderation in Indonesia. The praxis of life in question is the reciprocity of young students in the city of Larantuka both within the school environment and among people who have different religious and ethnic backgrounds. Therefore, the basic question is how reciprocity among students in the city of Larantuka can become an inspiration and basis for efforts to instill religious moderation.

Living Hadits untuk Menciptakan Kehidupan Masyarakat Religius di Kelurahan Merjosari Kota Malang

This paper aims to describe community service activities by seeking the realization of religious community life through the living hadith model, which is an effort that the hadith of the Prophet Muhammad SAW can be applied and integrated into people's lives. The target of this activity is the residents of Merjosari Village, Malang City, which is a densely populated urban area and is located close to several major educational institutions in Malang. This activity was carried out intensively using the service learning method by making the Raden Rahmat Merjosari Mosque as the basis of activities and the outcome of its activities was observed through direct observation and interviews. Through textual and contextual strategies in this living hadith model, it appears that there has been an increase and strengthening of the religious understanding of the people of Merjosari Village which can be seen from the strong belief of the community in God with the teachings of faith, the practice of praying in congregation in the mosque, inner experiences or expressions of serenity in life. , knowledge of religious teachings in the hadith, and the consequences in everyday life in the form of harmony and cohesiveness. This living hadith is also a provision for the community in realizing religious life so that they can respond to shifts in religious social values and are expected to reduce the potential for social conflicts that can occur at any time.

The Orthodox Charismatic Gift

Based on ethnographic research conducted in a number of Orthodox parishes in Bucharest, this article discusses different conceptions of har among Bucharest Orthodox believers, practitioners, and clerics. Har stands for ‘grace’, ‘charisma’ or ‘gift’ depending on the context. An ethnographically grounded analysis of this emic concept, I argue, is essential for two main reasons. First, understanding grace through gratuity allows us to grasp diverse forms of religious change, such as committed church attendance and the detachment from communal religious life, in contemporary Romania. Second, seeing through the looking glass of Orthodox practice allows for unexplored insights into the workings of charismatic authority. The article ends with a seeming paradox: grace is ‘something extra’, an addition which is best grasped apophatically, that is, through subtraction.

AUGMENTED REALITY IN CONTEMPORARY RELIGIOUS PRACTICE

The usage of the augmented reality is increasing in various religious fields. Virtual visualizations replace the theatrical elements with which church institutions used to operate in the past. The latest media technologies cause a specifically perception of religious ideas and symbols by believers. Consequently, augmented reality is a way of spectacularly visualizing religious topics, and new technologies have an effective impact on the consciousness of contemporary religious adherents. Thus the purpose to determine the main directions, functions, risks and perspectives of applying augmented reality in the religious education and practice of believers is very actual. Augmented reality is a convenient interactive method of forming parishioner’s knowledge, creeds and, ultimately, a steadfast belief in the importance of regular religious practice. The main target audiences for implementing such new technologies consists from children, youth, pilgrims and people with disabilities. Despite serious objections from opponents, the application of augmented reality in religious education and daily practice has a great potential. So the use AR-technology in different directions (learning game, interactive quizzes, animated guides, biblical and hagiographic stories visualization, praying prompts et cet.) is an interesting phenomenon of the religious practice. This methodology could be improved only in case of in close cooperation with teachers, priests and IT-professionals. Thus augmented reality needs their methodologically correct, gradual, controlled programmatic implementation in different religious fields. The phenomenon of dissemination of the latest technologies in the education and daily life of religious communities requires further scientific reflection.

Productivity in religious orders: A management by values applied approach

PurposeIn this theoretical-empirical study, we analyse work methodologies of Spanish Religious Orders, and their relationship with productivity, efficacy and efficiency. Design/methodology/approachIn the literature review we have compiled all the applicable theories. Amongst them, Management by Values stands out and has served as the framework for the hypotheses. To test the latter, we have obtained data from face-to-face surveys, obtaining 112 valid answers. Ordinary Least Squares and Logit Model have been proposed. FindingsA greater compromise of the individual with the organization generated greater values of productivity, and its higher value in the case of the female Orders when compared to the male Orders. Research limitationsThe conclusions presented here only refer to the data of religious organizations of Málaga (Spain) that have been analysed. Future research should consider the changes brought about by the possible merger of the different Orders and the analysis of the social work of the Church through its non-profit organizations (Cáritas or Manos Unidas). Practical implicationsThis study can be translatable to profit-seeking organizations. If work methodology and coordinating tasks are appropriate for religious organizations, then they should also be beneficial for-profit companies. Originality/valueManagement by Values occupies an essential place in the direction and coordination of daily tasks and the life of religious communities. Their levels of productivity, efficacy and efficiency are a result of the strong link that joins the members to the aim of the organization.

Religious Freedom in the Time of the Pandemic

The subject of the paper is the issue of restrictions on religious freedom during the COVID-19 pandemic imposed by European countries. The period under examination covers the interval from March to December 2020. The issue is analyzed from the point of view of respecting human rights in a situation of conflict between the values of public health and religious freedom. In this context, the perception of importance and urgency regarding the values that should be protected and the concept of “essential goods”, which are understood differently in secular and religious perspectives, are of particular importance. Another essential issue is not only the scope but also the “depth” of state intervention in the life of religious communities. In Europe, there was a wide variety of national approaches to restricting religious freedom in order to ensure public health. Some of them pursued a very restrictive policy in this area, others moderate, and others very soft. One also could observe the difference in decisions made by most countries during the first and the second waves of the pandemic. A significant element enabling a possible evaluation of the applied solutions is the matter of their duration. Are the introduced limitations only temporary, implemented due to the extraordinary situation, or should they be view as a part of a “radical political experiment”, as a result of which the very understanding of religious freedom and its place in the hierarchy of human rights will change. The arguments of a philosophical, theological, legal and sociological nature are analyzed issuing methods appropriate to each of these disciplines.

Spiritual Administration of Muslims of the European Part of the USSR and Siberia in The System of International Contacts of the USSR during the Cold War (1944—1955)

The Spiritual Administrations of Muslims of the USSR were official organizations accountable to the Council for Religious Affairs, which concerned with regulation the life of religious communities in the allocated territory. Their competence included functions of a theological nature, statistical treatment, observation of cult objects and believers. Under the pressure of post-war circumstances, the beginning of the Cold War, religious organizations were engaged in the propaganda foreign policy tasks of the USSR. In permitted international contacts, they created a positive image of the country and demonstrated freedom of religion. The article examines the participation of the Spiritual Administration of Muslims of the European part of the USSR and Siberia in the spread of the Soviet ideological project abroad. Territorially, the spiritual administration was located in Ufa, the materials of the National Archives of the Republic of Bashkortostan offer an insight into such forms of interaction with the foreign world as: staff meetings of the spiritual administration with representatives of foreign states, visits of Islamic spiritual leaders to Muslim countries, their publication in foreign editions, participation in international conferences, the presence of believers of the USSR in Saudi Arabia during the Hajj. In the 1950s DUMES has been converted regularly subjected to demonstrations to foreign guests of Bashkiria and all kinds of delegations as a symbol of freedom of conscience in the USSR. The Muslim clergy had promoted of the Soviet lifestyle and the country’s achievements in a deep crisis of religious life in the USSR.

TOLERANSI KEAGAMAAN MASYARAKAT DI DESA GUWA LOR KECAMATAN KALIWEDI KABUPATEN CIREBON

The study, which begins with the existence of differences in religious rituals in rural areas, a tradition that is maintained from time to time, is tolerant, religious, and inclusive aims to determine the process of forming harmony in different communities in religious understanding. Religious spirit is an important reason for this research, which is researched using descriptive qualitative methods through observation of the role of religious leaders who are randomly selected in the phenomenological research area. In this study, it was found that there was a strong interaction between religious leaders and the community through messages to maintain mutual attitudes and speech was the key to establishing a harmonious relationship. The practice of different religious rituals for society is common. These differences are found at the level of branching, not in the main things such as tahlilan, syukuran, mapag sri, sedekah bumi, selametan and other religious rituals. It can be concluded that the role models of regigious figures are the main key to maintaining harmony in the life of religious communities. They provide direct demands on attitudes and actions in society. They educate the community which is internalized through actions on religious practices that are assimilated in customs, culture and rituals related to the needs of religious communities in rural communities and provide new knowledge for the community to maintain mutual religious harmony, side by side in diversity.

Embrio Destinasi Wisata Religi Baru: Identifikasi Komponen 3A Berbasis Wisata Ziarah Desa Balun, Lamongan

This study aims to examine the readiness and feasibility of supporting components in the midst of the designation of the Balun Village as the Pancasila Village and the Religious Tourism District of Lamongan Regency. Cultural attractions offered are the Mbah Alun Graveyard Site and the value of pluralism of religious community life in Balun Village. The study used a qualitative method with a descriptive analytic and participatory rural appraisal (PRA) approach. Data collection techniques in the form of narratives sourced from several informants, secondary statistical data, and field documentation. The results of the study indicate that the readiness represented in component 3A, namely: Attractions, in the form of cultural attractions either physical or tangible (pilgrimage sites) and non-physical or intangible (values of pluralism of society / diversity and religious festivals) have been owned and run for decades; Accessibility in the form of distance to Balun Village from strategic points relatively close (2-5 km) and road infrastructure conditions, as well as; Amenities and additional supporting elements in the form of services and other supporting services available such as accommodation for tourists, restaurants and culinary centers, souvenir centers, transportation points and access close to the main road. Another development that needs to be done is improvement in terms of accessibility considering the opportunity of arrival at the Balun Village Pilgrimage Site jumped dramatically on certain religious holidays.

KERUKUNAN HIDUP ANTAR UMAT BERAGAMA BERBASIS KEARIFAN LOKAL DI KAMPUNG LOLOAN, JEMBRANA, BALI

Diversity is the reality of Indonesian life, whether ethnically, linguistically, culturally, or religiously. In that context, examining the diversity of Balinese society is certainly very interesting considering it is not just a "reality", but also a necessity and a need. Thus, the pockets of community diversity become an important benchmark because it is like a seeding ground for pluralism and the articulative medium of community experimentation in addressing differences. This is where the attractive village of Loloan Jembrana as a village that is predominantly Muslim in the midst of strong Hindu influence. This village can be a picture of a plural-culturally religious community life. The village has a historical uniqueness and local wisdom that has managed to glue the knot of interfaith togetherness. Key words: Local wisdom, Balinese exoticism, Loloan village, the knot of togetherness

The Relocation of the Canons Regular Monastery in Żagań as an Element in the Reform of Interior Life

The location in which a church was based played an important role in the life of religious communities in the Middle Ages. Interactions with society and the mutual influence of a monastery on the surrounding societies could support or inhibit the development of an abbey. There were situations when monks were moved to serve in different locations. In Silesia, we have two examples of canons regular monasteries. Both the monastery of the Blessed Virgin Mary in Wrocław and the convent of Żagań were originally located in other places. As described in the monastery chronicle, the transfer of the monastery from Nowogród Bobrzański to Żagań in 1284 was an event that opened new opportunities and perspectives for the abbey.

Implementasi Nilai-nilai Pendidikan Pesantren dalam Meningkatkan Ketahanan Mental Santri

Education is the main investment in shaping a person's character, personality and mentality. In this globalization era, character, personality and mental education are eroded by western education. Islamic boarding school education is a top priority in shaping a person's character, personality and mentality to be better. Islamic boarding school education provides optimal and effective time in implementing religious and moral values. The capacity of pesantren as a religious institution in its history has succeeded in realizing the order of life of religious communities, with a fundamental and complex understanding of Islam. The values of Islamic education that are so complex from values, aqeedah, monotheism, morality and science in this era of globalization have been fulfilled in Islamic boarding schools. Therefore Islamic boarding school education applies the values of quality Islamic education to establish the mentalty resilience of santri (islamic student), Islamic boarding school plays an important role in making a person become a human who is civilized (insanul kamil).

Daily Life in Late Antiquity by Kristina Sessa

Reviewed by: Daily Life in Late Antiquity by Kristina Sessa Jonathan P. Conant Daily Life in Late Antiquity Kristina Sessa Cambridge: Cambridge University Press, 2018. Pp. x + 250. ISBN 978-0-521-14840-5 Despite a flurry of scholarly interest in Late Antiquity in recent decades, until now no general study has systematically surveyed daily life throughout the Mediterranean world in this period. Kristina Sessa's engaging new study admirably fills that gap. Focusing specifically on ca. 250–600 ce, Sessa writes for students and general readers, and her text assumes no prior knowledge of ancient history. The book does not so much advance an argument as describe a layered and complex social world, at once strange and familiar, characterized by both dynamism and decay, which is of interest not just for its connections with the classical past or the medieval future, but in its own right. In this world, daily life moved primarily to the rhythms of the countryside, where most people lived. Across a territory as vast and varied as that of the later Roman empire, there was considerable diversity in the local organization of communities and the social networks that bound them together, but peasant cultivators everywhere focused on raising staples such as wheat, olives, grapes, [End Page 552] and pigs (Chapter 1). The empire's cities shrank in size, re-agglomerated around new sites of wealth and activity, saw the abandonment or repurposing of classical buildings, and struggled to greater or lesser degrees with warfare and urban violence. Yet they also continued to be centers of officialdom, hubs of economic activity, and the humming focus of public spectacle, bathing culture, prostitution, and religious cult (Chapter 2). Social and economic life everywhere centered on the household, understood at the time both as a physical space—the house, its properties, and furnishings—and as the community of relatives, slaves, clients, tenants, and even seasonal workers who inhabited that space, and whose daily concerns included cooking, eating, sleeping, human waste management, leisure, and domestic work (Chapter 3). Unlike in some pre-modern empires, the late Roman state was not distant and remote. It intruded into ordinary people's lives in a multiplicity of ways, benefitting and burdening them through the adjudication of disputes, the registration and taxation of property, the billeting of soldiers, and the provisioning of fodder for stations on the public post (Chapter 4). In Late Antiquity, as today, people's embodied experiences varied enormously with gender, wealth, status, and much else. Thus, for example, free men enjoyed much greater sexual license than did women, and they also had greater access to higher education. Disease disproportionately affected urban dwellers, because cities were cesspools of infection. The basic item of clothing for men and women, free and enslaved, rich and poor alike was the tunic, but with telling variations in quantity, quality, and accessories (Chapter 5). For "pagans," Jews, Christians, and Manicheans alike, religious rituals of various sorts were a part of daily life. Though monumental architecture could play an important role in communal religious life, everyday ritual practice continued to unfold primarily within the household, as it had in the Mediterranean for centuries. Lived religion also extended to practices of ascetic self-discipline, astrology, the casting of spells and curses, and the cultivation of relationships with the special dead (Chapter 6). Sessa's study succeeds at engaging students from a range of educational backgrounds and aptitudes. Each chapter begins with a profile of an individual, which serves both to draw readers in and to illuminate larger trends in late ancient society. Sessa has chosen these masterfully. Thus, for example, when Valeria Verecundia died in Rome at the age of thirty-four, her husband and daughter commemorated her in an epitaph as the best physician in the neighborhood. Her story introduces the discussion of body and mind. The role of the state is explored through the figure of Fl. Abinnaeus, who served in the army for thirty-three years before retiring and becoming a garrison commander in fourth-century Egypt. There, his daily concerns included provisioning his troops, handling personnel decisions, helping discharged veterans with their personal affairs, providing muscle to local tax collectors, and (together...