Basis Of Faith Research Articles

Правовой социальный капитал в современном обществе

The aim of the article is to theoretically substantiate the new scientific concept of “legal social capital” as a leg-islatively formalized semantic legal space based on people’s trust in each other, the system of state power, law enforcement agencies and existing legislation. In order to prevent offenses, the problem of the formation of legal social capital is urgent, which ensures that the rights and interests of all segments of the population are taken into account and contributes to strengthening the country’s sovereignty. Legal social capital is formed on the basis of faith in the fairness of laws, adherence to the rule of law, and respect for legal legislation. The types of legal social capital are: personal, group, organizational, social and international. The main socio-psychological components of legal social capital are: 1) trust in state and law enforcement agencies; 2) asser-tive behavior as the ability and ability to protect one’s rights and interests; 3) high appreciation of the prestige of law enforcement agencies; 4) compliance with legal regulations.

Basic Principles of The Study of The Integration Of Islam, Science and Indonesian Culture

This research aims to theoretically explain the basic principles of the Integration of Islam, Science and Indonesian Culture. The method used in this research is Library Research. The results of this research are that the integration that occurs between Islam, Science and Indonesian Culture is confirmed where religion is the basis of faith in carrying out science and culture. Faith also exists in science which believes that the universe has orderly and rational laws, and culture which takes place on the basis of belief in an entity that has the power behind its implementation is faith, so it can be understood that monotheism is the basic principle of the integration of Islam, Science and Indonesian Culture. As we understand, tawhid itself is the faith or aqidah that identifies a Muslim, resulting in the development of Islamic civilization throughout the world.

Psikoterapi Islam Bagi Seseorang Yang Jatuh Cinta Dalam Perspektif Hadīṡ (Kajian Ma’ānil Hadīṡ)

<p>This study aims to find out how to actually understand ḥadīṡ about Islamic psychotherapy for someone who falls when applied in life. The benefits and usefulness of this research are to add to the treasures and provide an understanding that often occurs in understanding the matter of falling in love. This type of research is classified as library research, namely research that examines literature related to discussions related to love for the opposite sex. This study uses takhrij ḥadīṡ and ma'anil ḥadīṡ which then in understanding it uses the Yusuf al-Qaraḍawi approach in understanding ḥadīṡ, including: Understanding the Sunnah according to the instructions of the Al-Qur'ān, Collecting ḥadīṡ- Thematic ḥadīṡ, Combining and reviewing ḥadīṡ-ḥadīṡ which seem contradictory, Understanding ḥadīṡ by looking at the background, situation (asbab al-Wurūd) and its purpose, Distinguishing between fixed means and changing means, Distinguishing between meaningful expressions that real and majāz in understanding ḥadīṡ, Distinguishing between the realms of the unseen and the real world, Confirming the meaning and connotation of the words in ḥadīṡ. So that there is no rigidity in religion which affects all aspects of life. As a conclusion from the research conducted based on the understanding of asbab al-Wurūd, Takhrij, ma'anil ḥadīṡ and other syara' provisions, namely: 1. The quality of the sanad is marfu', including the ḥadīṡ masyhur who is ṣaḥīḥ, 2. The concept the love taught by the three ḥadīṡ forbids us from expressing love in the wrong way so that it can lead us to disobedience 3. The solution given for people who fall in love is to marry, love naturally and on the basis of faith in Allāh and His Messenger.</p>

Konsep Persaudaraan dalam Pandangan Islam dan Budha

This research aims to find out what is meant by brotherhood and find out the agreements and differences in the concept of brotherhood in the views of Islam and Buddhism. This research method uses library research. Library research is a type of research conducted by reading books or magazines and other data sources to collect data from various literature, both libraries and other places. This researcher uses the Sociology of Religion approach. The sociology of religion approach is an approach that discusses one of the social phenomena, namely religion as a social manifestation. The results of this research show that brotherhood in Islam shows a way that can be taken to build communication on the one hand, and on the other hand, it also gives new enthusiasm to simultaneously carry out teachings in accordance with the instructions of the Qur'an and the examples of the Prophets and Messengers - His. Brotherhood in Buddhism is part of the happiness of life. Loving-kindness or brotherhood is the wish for the happiness of all beings without exception, which is often said to be a pure intention to wish the welfare and happiness of other beings. Brotherhood is the most important part of human life. Fraternity gives rise to positive enthusiasm and motivation, even though in reality not always in the name of brotherhood human life will run in an orderly, good and harmonious way. As major world religions, Islam and Buddhism have their own unique teachings, believed by their adherents on the basis of faith. Universal Islamic teachings and tolerant Buddhist teachings are standard forms that cannot be compared.

Science, Examining The Fingerprint Of God

From Romans 1:18-22, “For the wrath of God is revealed from Heaven against all ungodliness and unrighteousness of men who suppress the truth in unrighteousness, because that which is known about God is evident within them; for made it evident to them. For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse. For even though they knew God, they did not honor Him as God or five thanks, but they became futile in their speculations, and their foolish heart was darkened. Professing to be wise, they became fools.” The Christian view of God is such that God is not one to prove His existence with overwhelming power. He wants to accept Him on the basis of faith (Mark 10:15). His grace and mercy are available to everyone, not just the intellectual but also the little child. Scientists have for many years marveled at the order and the design of the universe and the complex structure of a single cell. All of creation points to an awesome, super mathematician, fantastic engineer. He is a designer who is far beyond all that we can imagine. In much the same way that studying the work of an artist will tell us something about the character of the artist, examining God’s creation will tell us something about the nature of God.

Internalization of Faith Educational Value in the Humanistic Perspective Riko Animation Series

Faith is the foundation of a building in Islam, someone who has strong faith will carry out worship in an orderly manner, have noble morals and behave well. To form a pious human personality, education is needed on the basis of faith. Strong faith will become a stronghold for unwanted values to be internalized. Faith education can be instilled through technology such as film. Among the films that can be used as learning media is Riko The Series, which is produced by Garis Ten Corporation.This study attempts to describe and analyze the film Riko the Series in internalizing the value of faith in Allah SWT and a humanistic view of the value of faith in Allah SWT in the film Riko the Series. This study uses a type of research library research by using the semiotic analysis technique of Roland Barthes theory. The results of the study show that: 1) The value of faith in Allah SWT contained in the Riko The Series film is grouped into three, namely: the value of doing good and compassion, the value of forgiveness, and the value of muhasabah which is pursued through several sequential and systematic stages, namely the stage transformation, transaction stage, and transinternalization stage which generally uses the advice method, the exemplary method, the habituation method, and the targhib method.

БІБЛІЙНІ РЕМІНІСЦЕНСІЇ КОНЦЕПТУ "РІЗДВО" В ПОЕЗІЇ СЕРГІЯ ЖАДАНА

The article is devoted to the analysis of biblical reminiscences of the concept "Christmas" in Serhiy Zhadan's lyric work. The concept of sacrum is considered in the historical and cultural context. The religiosity of the Christmas holiday is explored through a historical and etymological prism. The most important element of Zhadan's work is the leading line of ideality of imperfect Ukrainians who do not betray their authenticity. And the image-symbol of Christmas is used by the poet as a canvas to strengthen the illustration of natural processes of a historical and socio-national nature. Christmas is interpreted as the beginning of something new on the deep and sacred basis of faith and love in Serhiy Zhadan's poetry. The relevance of the study is determined by the challenges of the time, namely the awakening of the sacred aspects of the cultural and national consciousness of Ukrainians against the background of the struggle against the aggressor at the beginning of the 21st century. The purpose of the article is to analyze the features of the author's interpretation of biblical reminiscences of the concept "Christmas" in Serhiy Zhadan's poetry. The methodological basis of the research is the descriptive and analytical method, with the help of which we can investigate Serhiy Zhadan's Christmas reminiscences through the prism of not only the poet's worldview, but also the scientific base on this issue. The methodology of receptive aesthetics allows to explore the concept of "Christmas" not only in the modern interpretation of Serhiy Zhadan, but also in the context of modern realities of wartime, which is relevant. The results of the research are presented in the analysis of images-symbols in Christmas-themed poems through the prism of the study of artistic means, symbolism, sacred elements and the tonic structure of Serhiy Zhadan's poems, which is included in the unified structure and concept of the postmodern perception and interpretation of the author's sacred reminiscences. The conducted research allows us to draw the following conclusions: the sacred motifs in Serhiy Zhadan's poems about Christmas were analyzed and studied, where the images of Mary Magdalene, the church, and Christmas itself were singled out. In particular, artistic means and methods of conveying sacred motifs through images-symbols in poetry were analyzed. The tonal structure of Zhadan's poems was separately analyzed as an important artistic and structural technique in the author's illustration and accentuation of biblical and sacred motifs.

『새한글성경 신약과 시편』의 πίστις 번역에 대한 분석과 제언 — 갈라디아서를 중심으로 —

In this paper, we are exploring how the New Korean Translation The New Testament and Psalms (hereinafter NKT NT&Ps) interpreted the controversial word πίστις in the key passages of Galatians. It is reasonably clear that an interpreter is not free from his or her own historical setting, including modern theological issues and debates. So, in this paper, we first examine theological debates regarding the Greek word πίστις and some key expressions with it in Galatians. Then, we critically examine NKT NT&Ps’ interpretation of them and its theological position behind those interpretations. Finally, we want to make some critical suggestions for future amending of the translation or revisions.BR The Greek word πίστις is a very dynamic word. In the past, it used to be translated as faith in English without any particular nuances added, but now with its various implications. The semantic field of the Greek word πίστις is very dynamic. It includes faithfulness to covenants, cognitive acknowledgement of the proclaimed Gospel message and positive attitude toward it, mutual trust as a foundation for faithful relationship, and obedient life. Therefore, this word tends to include various implications depending upon its grammatical position, literary contexts, and theological orientation of the passages where it is found. On the basis of our examination of the NKT NT&Ps, it seems to be in fond of the objective genitive view and translate πίστις as faith without adding any further implication of it. Furthermore, the NKT NT&Ps emphasizes the verbal action of human faith toward the proclaimed Gospel message. In general, the author agrees with the NKT NT&Ps in its translation of πίστις and theological position toward its multiple implications. Nevertheless, in order to emphasize the dynamic semantic field of the word the NKT NT&Ps may have to add some more words in its translation rather than simply rendering of it as faith. Also, the NKT NT&Ps tend to translate key Greek expressions with πίστις in a rather rigid way. For example, in case of ἐκ πίστεως, it could be rendered as “on the basis of faith” as the NKT NT&Ps does, but sometimes, as “from/out of faith.” For the Greek preposition ἐκ mostly functions as source or origin. And in some places, the NKT NT&Ps changes the word order of the Greek expressions with πίστις to express the translators’ understanding of particular meaning of πίστις. In these cases, the NKT NT&Ps may add footnotes where it explains why it made those translating decisions. However, regardless of some controversial translations, it provides us with a very readable, reader friendly version of a Korean translation of the Bible. This makes us expect that the NKT NT&Ps will be especially welcomed by young generations of readers.

Arulmigu Ulagudaiya Amman Mulaippari Thiruvizha

Sivagangai District, Manamadurai Union of Periyakottai Village, The Presiding deity Arulmigu Ulagudaiya Amman Mulaippari Festival, is held by the Vellala community of Periyakottai.People of Periyakottai start preparation work for Mulaippari by collectingresidence tax. Then Dung collection, Sprouts collection, Sprouts soaking, Sprouts propagation process takes place in Mulaippari growing method. They conduct fun events like Kummi and Oyilattam during Mulaippari. Fasting for eight days and Picking Karagam up during the festival is not only an expression of devotion but also a basis of faith. The event of Mulaippari Thawing in Silamba River emphasizes the use of natural fertilizers for agriculture.

İbn Hazm’a Göre Keramet ve Mahiyeti

Müslümanlar peygamberlerin varlığını ve mûcizelerin vuku bulduğunu bir iman esası olarak kabul ederler. Salih ya da velî kimselerden kerametlerin zuhur edip etmeyeceği hususu ise tartışmalıdır. Yüce Allah’ın salih kullarına kalp huzuru, imanda sebat ve bağışlanma müjdesi şeklinde lütufta bulunması tarzındaki manevî kerametin varlığını bütün İslâm âlimleri kabul etmiştir. Ancak ölüleri diriltmek, nesnelerin mahiyetini değiştirmek, cansız varlıklar ve hayvanlarla konuşmak, gaybı bilmek, uzak mesafeleri kısa zamanda kat etmek, su üzerinde veya havada yürümek gibi normal şartlarda bir insanın yapamayacağı olağanüstü durumları yapmak tarzındaki kevnî/hissî kerametlerin varlığı ciddi tartışmalara konu olmuştur. Mu‘tezilî âlimler başta olmak üzere bazı Sünnî âlimler de kevnî kerametleri reddetmiş, bu tür hadiselerin ancak peygamberler için –Allah’ın izni ve yaratmasıyla- söz konusu olabileceğini ve bunların da mûcize diye isimlendirildiklerini savunmuşlardır. Onlar, kevnî kerametin kabul edilmesi durumunda nübüvvet müessesesine ve dolayısıyla mûcizenin delil oluşuna halel gelebileceği kaygısı içindedirler. İşte bu görüşü kabul edenlerden birisi de Endülüs’te yetişmiş meşhur Zâhirî âlim İbn Hazm’dır (öl. 456/1064). O, hârikulâde olayların sadece peygamberler için meydana geleceğini iddia etmiş; salih, sâhir ya da fâcir bir kimsenin hârikulâde işler yapabilmesinin mümkün olmadığını savunmuştur. Ona göre cevherlerin yoktan var edilmesi, bir varlığın başka bir varlığa dönüştürülmesi ve bunlara benzer hârikulâde olayları sadece yüce Allah yapabilir ve bunları da ancak peygamberlerini desteklemek için yapar. Şayet bu tür hadiselerin peygamberlerin dışındaki kimselerden de zuhur edebileceği kabul edilirse, bu durumda nübüvvetin en önemli delili olan mûcize büyük bir darbe almış olur. Bu sebeple İbn Hazm, prensip olarak hârikulâde olayları sadece peygamberlere tahsis etmiş, onların dışındaki hiçbir kimseden mûcizeye denk bir hârikulâdenin zuhur etmesini imkân dâhilinde görmemiştir. Bununla birlikte o, Kur’ân ve hadislerde peygamber olmadıkları bilinen bazı kimselere nispet edilen hârikulâde olayların varlığını kabul etmiş ve bunları söz konusu dönemde yaşayan peygamberin mûcizeleri olarak yorumlamıştır. Nitekim Hz. Peygamber’in yaşadığı dönemde de bazı sahâbîlerden hârikulâde olayların zuhur ettiğini kabul eden İbn Hazm, bu tür olayların Hz. Peygamber’in vefatıyla birlikte son bulduğunu iddia etmiştir. İşte bu makalede genel anlamda kerametin imkânı, mahiyeti ve sınırları konusu ele alınmış; Ehl-i hadise mensup bir âlim olmasına rağmen İbn Hazm’ın mûcize-keramet ilişkisi, kerametin imkân ve mahiyetine yönelttiği eleştirirler değerlendirilmiştir.

The Call: Leo Strauss on Heidegger, Secularization, and Revelation

The Call: Leo Strauss on Heidegger, Secularization, and Revelation

Why Am I a Muslim? Investigating the Truth of Faith Based on Ghazālī's al-Munqidh Min Al-Ḍalāl

It should be acknowledged that the man's beliefs are often based on their prejudices. Probably, some people have not even asked themselves "which religion do I believe in? and why?, let alone attempt to find answers to them. However, there are some who delve into these questions and strive to find convincing answers. Ghazālī was one of the thinkers who asked such questions when he was a teenager, and suffered from the resulting skepticism for a while. In Al-Munqidh Min Al-Ḍalāl, Ghazālī reports how he came across these questions and how he overcame the crisis of the skepticism. He criticizes those saying: "I am Muslim because I was born in a Muslim family", and presents a basis for the true faith, which is based on resorting to mysticism and abandoning the philosophical reasoning. Ghazālī does not view the true faith as the result of the combination of the major and minor premises, rather considers it merely as the Divine Illumination and providence. Using analytical-logical method, the present study examined the basis presented by Ghazālī and concluded that considering the Illumination as the basis of faith, and abandoning the philosophical reasoning may lead to some consequences which cannot be ignored. For example, in explaining the faith, by abandoning the philosophical reasoning, one cannot distinguish between the true faith and the false faith originating from the satanic temptations.

GAMBARAN PENDIDIKAN LANJUT USIA KOMPLEK PERUMAHAN CENDANA KELURAHAN ANDALAS KECAMATAN PADANG TIMUR DALAM MEWUJUDKAN KESEJAHTERAAN SOSIAL

The social welfare of the elderly is an action as an effort to fulfill the needs of the community, especially the elderly who are unable to carry out their social functions, namely by providing assistance and sponsorship services. Thus, it is hoped that the elderly can improve their welfare so that they can live properly. According to Government Regulation Number 43 of 2004, what is meant by efforts to improve the social welfare of the elderly is a series of activities carried out in a coordinated manner between the government and the community to empower the elderly so that the elderly can continue to carry out their social functions and play an active role naturally in the life of the community, nation and state. Law of the Republic of Indonesia Number 13 of 1998 concerning the Welfare of the Elderly states that efforts to improve the social welfare of the elderly are carried out on the basis of faith and devotion to God Almighty. Efforts to improve social welfare are aimed at extending the life expectancy and productive period, creating independence and welfare, maintaining the cultural value system and kinship of the Indonesian nation, and getting closer to God Almighty.

Karateristik Pendidikan Inter-Religius Dalam Al-qur’an

The conclusion of this article is that inter-religious education in the Quran is an education that encourages all students to have an intellectual, moral, achievement and noble personality with humanity and togetherness orientation to develop the principles of democracy, equality and justice in social life and compassion for the universe on the basis of faith in God. Students are required to know the background of each religion and not see it from just one perspective, but also through the perspectives of others to avoid excessive fanaticism in religion that can be a trigger for conflict so far. The article also found two things needed in the construction of Inter-Religious Education, namely; firs! to carry out dialogue by placing each religion in an equal position. Second, develop an attitude of tolerance by providiug opportunities for each religion to urderstand each other. The method that authors use in this study is a qualitative method that is supported by research libraries. While the method of interpretation that authors use is the method of interpretation maudu'i, the authors chose this method because this method can be used as an excavator of lnter-Religious Education according to the Qur'an more comprehensively.

The Son as a Torn Veil: The Mysteries of Jesus According to J. Ratzinger-Benedict XVI

J. Ratzinger-Benedict XVI relates theological cognition to following Jesus and going in His footsteps. He emphasizes the inseparable, mutual, servant-like relationship between academic theology and Christian praxis, Christological hermeneutics with the existential basis of faith. Intellectual and spiritual understanding of the mystery of Jesus depends on intimacy with Him and grows on this path: only the Son can show the Father because he knows Him in a way that defines his existence as the Son. The eternal inter-Trinitarian conversation with the Father – the prayer of the Son, His sonship-obedience – finds its corporal expression in history, and the humanity of Jesus, whose culmination is the cross, remains His prayer. The earthly life, and finally the Passover of Jesus, introduces into the human, vague concept of God the experience of the loving Father, thus making the course of history definitively meaningful and fulfilling, and the faith legitimate. Ratzinger defends Christology as a conceptual understanding of the truth of the Gospel, the depth and integrity of which Christology guards and to which it refers. Disregarding in faith the cognitive achievements and heritage of systematic theology leads to depriving faith of its most important contents, without which it starts to look in the dark for justifications which are subjective as well as fuzzy.

Средняя Азия и Западная Сибирь во второй половине XVI в.: политические и этнокультурные связи

XVI century became a “point of bifurcation, both in the history of Western Siberia and in relations with Central Asia. Defined by ethnolinguistic kinship with the Turkic population of Siberia, in the XVIth century. Interest was smoldering in Central Asia. But there was not enough (including military and missionary) forces to move north. Economic aspects (including the expansion of the market of goods) mutually beneficial contacts “rested” not only in the complexity of communications, but also in the difference of mental attitudes and socio-cultural features. The religious community of the population of the two megaregions was poorly felt. Unity on the basis of faith has retreated, in some cases, to the background under the pressure of circumstances. Islam did not become the dominant (state) religion in Siberia. In the second half of the 16th century, the number of local Muslims remained modest amid a larger number of supporters of archaic beliefs. The spiritual practices of the Muslims of Siberia differed from the established traditions of the fellow believers of Central Asia. The Russian state did not disturb the “balance” between the eastern and western vectors until it acquired territorial acquisitions on the Volga and then in Asia. Behind each “player” were geopolitical interests shaped by dominant ideas, and not only religious ones.

Esus histórico e a América-Latina:desenvolvimento e contribuições em meio à Teologia Latino-Americana

This article investigates how Latin American theology sees the historical Jesus and builds its theology from him, besides observing its implications for society. To do this, it is necessary to understand what this Historical Jesus is. The Historical Jesus is understood as the result of scientific interdisciplinary research, which is characteristic of the third phase of the research on Jesus, the third quest. Thus, it is noted that Latin American theology welcomes the results of this research on Jesus and from this builds its theology, having an important task by discussing faith and history. This way, Latin American theologians have understood that the Historical Jesus is the basis of faith, so the starting point for a Latin American christology must be the historical Jesus. Thus, from the historical observation of Jesus, Jesus is understood during a context of oppression and injustice, which applies his message to these contexts. Considering that Jesus’ life and message are imbued with various social, economic, political, and ideological aspects, the theology presented in Latin America must also be involved in a fight against oppression and social injustice, as the political and social context of Latin America is permeated by various types of oppression, exploitation, and injustice.

Islāmic Perspective of Inter-Religious Dialogue: A Study of Faith Based Reconciliation

This paper intends to discuss the inter-religious dialogue and the Prophet’s engagement with the ‘Other’. Both dialogue and faith-based reconciliation provide a way to mankind by which the world will become peaceful place to live. In this violence torn world, reconciliation on the basis of faith is needed, so that unity may be created out of diversity. This paper argues that interfaith dialogical theory profits from a deep understanding of moral psychology and social learning theory. The paper highlights that reconciliation belongs to Abrahamic legacy, and also focuses on how Islam established and come up with advanced civilizations characterized by relatively harmonious co-existence between Muslims, Christians and Jews. It is through reconciliation that we regain our humanity. To work for reconciliation is to live and to show others what their humanity is. The paper also shed light on faith-based reconciliation in its Islamic perspective. It is this context the present paper has been drafted.

Teologia jako wiedza praktyczna

Regardless of the solutions to the problem posed in this way, at least one is beyond discussion: in the practical dimension of systematic reflection of faith, it is about knowledge. Besides, it is theology that is the most appropriate way to defend knowledge against one-sided and partial approaches. It is determined by two issues that constitute an interpretative key in solving the problem posed: sense and context, as well as – in this perspective – two dimensions: cognition and free will. Therefore, in order to define the nature and importance of theology as practical knowledge, the problem of utilitarianism in science as such must first be solved. The turning point here is the Marxist appreciation of revolutionary praxis, which gives philosophy a new and practical meaning. It posed a particular challenge to theology and the objective nature of truth as a fundamental question in science. Both the Bible and the Christian systematic reflection of faith developed over the centuries clearly show that faith in Almighty God has a practical character. This means that faith cannot be reduced to knowledge only, just as faith cannot give up the problem of truth. In this sense, theology as practical knowledge, that is, on the basis of faith, a specific spiritual attitude and the choices that flow from it, is a proper understanding of the necessary participation of human reason, revelation and life in this event. From a Christological perspective, the best definition of theology as practical knowledge are the words from John’s Gospel: “I am the way, the truth and the life” (Jn 14: 6). In such an approach, the practical dimension of reflection on faith is simply love – first as the perfect fulfillment of the Law (Rom 13:10), and then as caritas, that is, a gift that does not retreat from renunciation and suffering. This means the necessity in this problem of the revealed truth about the Holy Trinity, in which the relationships of giving and accepting in love are difficult to consider theoretically. Just as practical and theoretical knowledge should not be opposed, knowledge and wisdom should not be confronted or separated. For theology, as wisdom, not only knows, but also knows why it knows and what to do with what it knows; not only poses the question of how to live, but also answers them. In other words, the practical dimension of systematic reflection of faith is essential for theology to be not only debatable, but also kneeling and working.

ВЕРА В РЕЛИГИОЗНОМ СОЗНАНИИ СТУДЕНЧЕСКОЙ МОЛОДЕЖИ БИИК БУРЯТСКОГО ИНСТИТУТА ИНФОКОММУНИКАЦИЙ (БИИК СибГУТИ)

In modern society, there is an active process of the revival of religions, reflected in the formation of the religious consciousness of young people, including students. Youth is included in the religious system under the influence of the family, the media, advertising and the promotion of religious ideas. Faith in God is one of the indicators of the development of religious consciousness among students. In Buryatia, the religious life of society is associated with faiths that historically shape religious consciousness: shamanism, Buddhism, Christianity, accompanied by an increase in the construction of temples, datsans, the opening of shamanistic ritual places of worship, etc. In connection with the increase in the religious activity of society, a sociological study was conducted among students of students studying at the Buryat Institute of Infocommunications, a branch of the Siberian State University of Telecommunications and Informatics. The results of the analysis showed that the majority of students believe in God and have a religious consciousness, while Orthodoxy and Buddhism are dominant in determining the religiosity of respondents. Christianity in the form of Orthodoxy and Catholicism is also represented in the religious consciousness of students. At the same time, Orthodoxy is predominant among students, indicating religious identity in the unification of the peoples of Russia. Belief in Buddhism in religious consciousness is identified with the ethnicity of the Buryats. Shamanism and Buddhism as a belief in deities are separated, along with this they have common ideas in a single substrate of religious consciousness. The process of the revival of Orthodoxy, Buddhism and shamanism continues, students, on the basis of faith in God, identify themselves with religions on ethnic, social, ideological grounds, which in our opinion is associated with the growth of national identity of ethnic groups. Faith has become an indicator of ethnic and national identity, positively influencing religious self-awareness, strengthening the cultural traditional values of our state. The purpose of the study is to identify the characteristics of faith in the religious consciousness of students of the Buryat Institute of Infocommunications to obtain objective results of the development of youth religiosity.