Followers Of Different Religions Research Articles

SADHU SUNDAR SINGH – HIS CONTRIBUTION TO INDIAN CHRISTIAN THEOLOGY

Sadhu Sundar Singh (1889-1929) was a Christocentric Indian Christian Mystic, known for his efforts to Indianize Christianity and whose thoughts on Christ, Bible, Spirituality, Christianity etc, are very original. Born in Sikh religion, by the age of sixteen he read Bhagavadgita and memorised Granth, Koran and several Upanishads. He hated Christianity so much, that he tore up and burnt the bible at this teen age. But next year, in a powerful vision he saw Jesus and was converted to Christianity. At the age of Seventeen, he set out on his journey as a new Christian, penniless, except with a New Testament copy, wearing a saffron turban and the saffron robe of a sadhu, as an ascetic devoted to spiritual practice, to preach the Gospel and about Jesus. Due to the Sadhu's uncanny physical resemblance to the Incarnate Jesus, similarities to the life and ministry of Apostle Paul, he was considered as a Biblical gure coming alive. He travelled extensively in India and around 24 countries in his missionary work. His thoughts on Prayer, Visions, Bible, and Heaven on Earth etc were so strong and original, that it even surprised most of the western theologists. His entire theology is based on his personal and spiritual experiences (Anubhava) with Lord Jesus. His thoughts about the primacy of Prayer in a Christian's life are compa red with that of other great European Christian mystics like St. Augustine, St Francis of Assisi, and St. Thomas a Kempis. Many of his theological thoughts are similar to that of Luther, even though he never met him nor read about him, but he also had some differences too. In his various severe sufferings that he faced in his efforts to preach the Gospel, even when he was persecuted, left to dead, imprisoned in Ilom, dumped in a dark well in Rasar, among skeletons and bones, he said Christ's presence has turned his prison or hell into a heaven of blessing. In him Christianity and Hinduism meet, and the Christian is like a ower which blossoms on an Indian stem. He says non-Christians, who did not get an opportunity or left an opportunity to accept Jesus, will get another opportunity afterlife to have their false and partial views of truth corrected. Even though he says all other religions are inadequate and only through Jesus one can get salvation, in his fullment approach, he says there is dim measure of “light of the truth” among the followers of different religions and provides for “continuity” in fullment and that they will eventually get full knowledge of true God, the “True Reality”. Sundar Singh is thoroughly convinced, that Christianity can enter Indian hearts and souls if offered in Indian form. He had done more than any man in the rst half of the twentieth century to establish that "Jesus belongs to India” and Christianity is not foreign.

LEGAL ANALYSIS OF THE REJECTION REGISTRATION INTERFAITH MARRIAGES

The purpose of this journal is to find out about the problem of the legal position of interfaith marriage which shows that interfaith marriage is prohibited or normatively not regulated and is not recognized by the state and cannot be registered based on positive law. Research method uses a normative juridical approach, secondary data types, data collection methods that are carried out by literature, and the internet. While the data analysis method was analyzed descriptively qualitatively. The research results obtained indicate that the legal provisions of marriage, either express or implicitly, do not regulate the granting of marriage between followers of different religions. This is because marriage is prohibited between two people who have a relationship which by their religion or other regulations prohibited from marriage does not mean that the provisions in Islam prohibit interfaith marriage, so interfaith marriage is prohibited so that marriages that are carried out under religious law are not legitimate.

اسلام میں مذہبی رواداری کاتصوراورغیرمسلموں کےحقوق

Due to the fact that the modern world is a gpbal village, relations between the followers of different religions have become inevitable. Because of the difference of opinion and hatred among the followers of Semitic and non-sematic religions, it is necessary to establish good relations with each other by staying within the realm of one's own religion. The efforts made in this context are so far ineffective due to the support of the world powers and the distorted image of Islam. Due to the ignorance from the real spirit of Islam made the world afraid of it. Therefore, there is a need to clarify the true teachings of Islamic while explaining the rights of non-Muslims in Islam, the generosity and pacifism of Islam for other religions. So that the Muslims understand and act upon it to make the true face of Islam clear in front of world communities. This will establish an atmosphere of peace and security and it is always easy to live in peace and security.

Interfaith dialogue: its need, importance and merits in the contemporary world

World is the birthplace of many faiths and has accommodated and nourished multiple religions. It has provided a common roof to major religions for their sustenance and growth. The intricate mosaic of diverse faiths, beliefs, traditions and languages in many countries is indeed amazing.Today, when the world has attained a great technological progress and scientific achievements, it is disconcerting to say that the people are making disputes in the name of religion. Thousands of people are killed, nations have been divided, and even the holy centres of worship have been demolished in the name of religion. Communitarianism feelings are increasing day by day in the hearts of the followers of different religions. In this era of confusion and distressed life, where we grow more afraid than the previous day, hour, minute or second, afraid of our neighbours, our folks, our society, to other’s beliefs and even to our own selves. What is the solution to protect the humanity from this appalling condition? The only solution would be interfaith dialogue which is mandatory if not dynamic for everyone to have the understanding of different religions or belief systems. In this article I would start with a brief introduction about interfaith dialogue, and then discuss in detail the need, importance and merits of interfaith dialogue in the contemporary world. This would give an understanding of the dialogue between Hindus, Muslims, Christians, and Sikhs and would benefit in removing prejudices and misunderstandings about each other faith. It would also help to realize common objectives such as the establishment of justice and world peace, the protection of families from disintegration, the protection of human rights and the promotion of moral values.

Classification of Types of Interreligious Dialogue

The existing classifications of types of interreligious dialogue have significant limitations and shortcomings and do not allow us to describe this extremely complex, multi- faceted phenomenon in a systematic and complete way. This paper represents original classification of interreligious dialogue, which overcomes the disadvantages of current research approaches in this area. On the basis of the «intention» criterion, i.e. the motivation that encourages followers of different religions to come into contact with each other, four types of interreligious dialogue are distinguished: polemical, cognitive, peacemaking and partnership. These types of dialogue are lined up respectively around the following questions: Who is right?, Who are you?, How can we live together peacefully? and What can we do to improve the world?. In each of the four types of interreligious dialogue using the criteria goal (i.e. tasks headed towards by the participants in the dialogue); principles i.e. the starting points, which determine the interaction), and form (i.e. participants in the dialogue) various sorts of them are identified and described. For example, the following sorts of cognitive dialogue are considered: theological, spiritual, human (Buberian), truth-seeking dialogue, theology of religions, theology of interreligious dialogue, comparative theology. According to the author, the presented classification allows for the first time to describe different types of interreligious dialogue in a complex, systematic and interrelated way.

Relevance of the teaching's of Gurunanak today

Guru Nanak, the great proponent of 15th-century humanism at the theater of Indian history, is considered an ideal of mutual harmony. He devoted his entire life to promoting harmony among people of different religions. Unlike an ordinary man, from his boyhood, Nanak began to find a unique way of bridging the gaps between the true meaning of life and the followers of different religions. His teachings form the basement of Sikhism and he is considered the first Guru of the Sikh religious tradition. The main objective of Guru Nanak's teachings can be said to be an attempt to establish world peace by ending communal conflicts. A task that he himself wanted to complete throughout his life. Through this article an attempt has been made to find out the relevance of the teachings of Guru Nanak Dev Ji which can guide towards a harmonious society.

Interreligious Dialogue: An Islamic Approach

Dialogue among the followers of different religions is a necessary condition for promoting peace, tolerance, harmony, and religious co-existence in today’s world. Islam is a religion of peace, tolerance, unity, justice, love and brotherhood which always fosters mutual, cooperative and positive relation between one another irrespective of caste, creed and religion for the greater happiness of mankind. The purpose of this study is to examine the concept of interreligious dialogue and its relation to Islam. It highlights the importance of interreligious dialogue in Islam as a model for strengthening mutual respect, understanding, cooperation and human dignity.  The study is followed by textual analysis and historical interpretation of the Qur’an and Sunnah. This study also includes the treatment of Muslim rulers to the people of other religions with a view to understand the real picture of interreligious relationship in any Islamic society. The research shows how Islam plays a unique role in promoting interreligious dialogue and harmony through accepting all previous prophets as the prophets of Islam and granting the freedom of religious practices by the people of any religion, culture and civilization. Finally, the research also provides some important suggestions to future research in this area more effectively which will resolve many interreligious conflicts and establish better understanding among the people of various religions around the world.

The Intellectualisation of the Malay Language in Interreligious Dialogue

The Malay language is the national language of Malaysia’s multireligious and multiracial society. Due to a close association between Islam and Malay, the Muslim hegemony controls the religious truth of the meaning and interpretation in the Malay language. However, to enhance the role of the Malay language to be an inclusive religious language, it is important to intellectualise the language through interreligious dialogue in Malaysia. The study aims at (1) analysing the needs of the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue, and (2) explaining the process of the intellectualisation of the Malay language in Malaysian interreligious dialogue. The main approaches of the study are Syed Hussein Alatas (1977) idea of intellectualism in the sociology of development and Asmah Haji Omar (1993) suggestion of intellectualisation in language planning. There are two types of data. Firstly, the news on interreligious dialogue in Berita Harian, an online Malay newspaper. Secondly, the answers given by four sociolinguists in their interviews covering questions on the needs and the process of the intellectualisation of the Malay language. The intellectualisation of the Malay language refers to the ability of the language to express intellectually the religious messages of all religions in Malaysia, which can be done through two different ways: linguistic and non-linguistic perspectives. The findings suggest that the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue has strong potential for strengthening mutual understanding, respect and tolerance among the followers of different religions who participate in the dialogue.

The participation of religious organizations in formation of population attitude to transplantation of organs and tissues

The article discusses issue of possibility of influence of religious organizations on the attitude of population to issues of human organ transplantation. The attitude of followers of different religions to key issues of bioethics related to organ donation and transplantation is analyzed. It is concluded that there are no definite prohibitions on implementing this kind of medical intervention in modern religious regulations. The study of results of questionnaire survey of two groups of respondents revealed certain part of population, whose decision on the issues of posthumous organ donation would be influenced by the opinion of representative of religious organization. It is established that every tenth respondent appealed to the Orthodox priest when making decision to sign consent paper concerning posthumous exempt of organ from relatives. It is concluded that it is possible to affect the formation in certain part of population understanding of need to support organ donation and transplantation in case of active work in this direction of representatives of religious organizations.

Counter-Community as Moral Community: The Church’s Contribution to Public Civility

Indonesia is a home of various religions and traditional beliefs. However, from the time before the fall of the New Order in 1998 up to now the coexistence of followers of different religions cannot be said to be without problems. The 2004 Indonesian Bishops’ Conference’s pastoral notes reflect the worry that the peaceful coexistence among different religious followers is failing. Nevertheless, the document’s dominant node is expressed in positive attitude and hope. The Indonesian Bishops’ Conference encourages all Christian communities to develop themselves into ‘counter-communities’. This article is aimed at discovering the relevance of the idea ‘counter-communities’ to the problems of coexistence of different religious followers in the Post-New-Order era, which now has been marked with prejudice and mistrust.

Penanaman Pendidikan Multikultural pada Masyarakat Melalui Pendirian Rumah Ibadah Bersama

<p>This study aims to find out how to cultivate multicultural education to the community, what lies behind the establishment of a shared house of worship in a neighborhood location of the Boyolali Regency Government, and how the conditions of harmony among religious communities in Boyolali Regency. The results of this study indicate that: (1) Multicultural education has been going well and has been socialized by religious leaders and leaders through various formal and non-formal activities in places of worship and in schools; (2) Establishment of places of worship on the initiative of the Boyolali Regent and supported by religious and masayarak leaders, with the aim of building togetherness to overcome differences, and to create harmony of religious life; (3) Religious harmony in Boyolali Regency has been going well, there has never been a conflict between followers of different religions.</p>

The Role of Religion in Establishing Peaceful Coexistence in Society

The world has become a global village where an occurrence in one corner of the world has resounding effects in all the other corners. Therefore, the need to develop a positive attitude toward understanding and interaction among all the world religions has increased manifold, particularly in view of the grave nature of threats posed to global order and peace. This paper deals with the issues of religious bigotry, intolerance and misunderstanding toward other religions. Religion does not teach violence and antagonism to its followers. The primary and fundamental teaching of all world religions promotes love, compassion, tolerance, peace, mutual respect, understanding and cooperation. In the past, many efforts have been made to create harmony among the followers of different religions by eliminating their differences and their unique identities shaped by their respective religion through the imposition of a uniform religious structure. This paper explains that there is no need to eliminate religious differences and identities in order to establish a good society but it also emphasizes the need to developcore respect and understanding the beliefs of others. These form the basis on which believers of different religions can live together. The followers of different religions and faiths need to join hands in initiating dialogue and interaction with each other in order to make this globe a peaceful place for every one regardless of his religion, creed and ethnic identities. This is the only way to eliminate the specter of terrorism and extremism.

Fundamentalizm muzułmański w ujęciu papieża Franciszka

<p>Fundamentalizmy religijne są zjawiskami szeroko rozpowszechnionymi w religiach monoteistycznych. Zjawiska te odzwierciedlają współczesną przemoc w sferze religii i stanowią zagrożenie dla pokoju. Papież Franciszek nie przestaje podkreślać, że przemoc nie jest dobrą ani dalekowzroczną metodą rozwiązywania problemów na świecie, zaś najlepszym sposobem uniknięcia konfliktów między wyznawcami różnych religii jest dialog międzyreligijny. Celem artykułu jest prezentacja nauczania papieża Franciszka w zakresie fundamentalizmu muzułmańskiego w kontekście politologii religii. Autorka dokonała analizy różnych dokumentów papieskich, przemówień i wypowiedzi. W strukturze niniejszego artykułu można wyróżnić pięć głównych części (Zjawisko fundamentalizmu religijnego, Dokumenty papieskie, Przemówienia i homilie, Podróże apostolskie, Rozważania papieskie i inne teksty). Przeprowadzone badania pozwoliły sformułować następujące wnioski końcowe: fundamentalizm religijny występuje w obrębie każdej religii, traktuje religię instrumentalnie; fundamentalizm muzułmański mieści się w kontekście politologii religii; dialog i polityka non-violence to jedyne możliwe odpowiedzi na przemoc; dialog międzykulturowy oraz międzyreligijny mogą wyeliminować wszelkie formy fundamentalizmu, a ich znaczenie wzrasta we współczesnym świecie; oba rodzaje dialogu mogą być alternatywą, aby znaleźć drogę do pokoju i współpracy dla dobra wspólnego.</p>

The Contribution of Religion toSocial Reconciliation: A Case Study of Liberia

The Contribution of Religion toSocial Reconciliation: A Case Study of Liberia Ms Lucie Judith Sewe, MA Abstract Religion, has, in the recent past, become a key factor in matters of conflict and reconciliation. In several cases, followers of different religions and political leaders across the world, have manipulated religion to pursue hidden goals. In the process, religion is misinterpreted and undermined, in some cases, leading to further conflict. This paper has two objectives. First, to articulate the convergence between various religions, focusing on Christianity, Islam, Buddhism and Hinduism and the value addedto social reconciliation. Secondly, the paper presents an account of a women-led interdenominational group which was established primarily to fight for political liberation in Liberia. This was after several years of political repression and human suffering under the dictatorial President, Charles Taylor, who had come into power in a coup in 1989, in a country that was highly divided by rebel factions. Liberia presents one of the fairly successful liberation processes in Africa wherewomenrose above their religious boundaries to collectively fight for a common objective. The groupportrayed religion as the universal custodian of morals with the legitimate authority to promote reconciliation. They staged sit-ins, prayed, sang and cried for peaceas they demanded an election. Taylor finally succumbed to pressure and agreed to attend the peace talks with the rebels, bringing conflict to an end. The most dramatic change was the election of a female president, Ellen Johnson. Full Text: PDF DOI: 10.15640/jgpc.v6n2a1

POLA PEMBELAJARAN MULTIKULTURPADA PASRAMAN LINGGA YONI DI DESA ADAT TANGEB KELURAHAN ABIANBASE KECAMATAN MENGWI KABUPATEN BADUNG

<p><em>Religious education is one of education that fosters human development, especially helping in ethical and moral development. Thus, religious education in Indonesia gets a considerable portion of the education system. Through religious education can increase moral ethics in order to maintain harmony of the nation, mutual respect respects between followers of different religions. Hindu religious education conducted formally in schools has not provided the expected results. Theoretically the children know by heart and understand the teachings of religion but the implementation of the teaching is done in everyday life seems to need to be balanced with religious practices. These religious practices can be taught to children through non-formal education in the form of pasraman, because formal education is bound by the curriculum and time targets. Thus, non-formal education needs to be developed, in the hope that children are not only intellectually savvy but also spiritual savvy and grow up to be virtuous people. Form of non-formal religious education can be done through pasraman system. Implementation of pasraman activities in Desa Adat Tangeb have differences with pasraman in general. Pasraman Lingga Yoni Desa Adat Tangeb includes children who are genuine Catholics from Indigenous Desa Adat Tangeb.</em></p><p><em>The theory used to analyze the problem formulation is the multicultural theory used to dissect the formulation of the first problem, the behavioristic theory used to dissect the formulation of the second and third problems. The research method used is the type of qualitative research with primary data sources bendesa adat and teachers pasraman and secondary data source is the source of other supporting data. Data were collected using participant observation method, unstructured interview, documentation and literature. The collected data was analyzed using data analysis method with three steps: (1) data reduction, (2) data presentation and (3) inference / verification.</em></p><p><em>The results of this research are: First: multicultural learning pattern in pasraman Lingga Yoni is (1) contextual teaching and learning (CTL), (2) coopertative (cooperative learning), (3) instilling understanding that leads to multicultural education in self Children, through several approaches are: Instilling pluralism education, instilling and implementing the concept of Bhineka Tunggal Ika, instilling the concept of manners / ethics, applying the concept of Tri Hita Karana, and applying the concept of menyama braya. Second: the constraints on parsaman Lingga Yoni are (1) lack of understanding of Catholic children about pasraman (2) environmental influences, (3) the need for more guidance for Catholic children, (4) decreased interest of children following pasraman, (5) facilities and infrastructure are still minimal. Third: the efforts undertaken to facilitate pasraman learning activities are, (1) conduct socialization, (2) provide understanding to Catholic children, (3) guide wholeheartedly and apply multicultural learning pattern, (4) affirm student attendance, (5) submit proposal.</em><strong><em></em></strong></p>

ENGLISH–DEVELOPING MUSLIM AND NON-MUSLIM SOCIAL RELATIONS: ANALYSIS OF ISLAMIC TEACHINGS & ITS IMPACT

Globalization has brought the nations of the world closer, but clashes between societies are still underway. The need of the hour is building bridges between various cultures and religious dogmas. It is an historical fact that Islam has a vision to respect other religions. Religious tolerance is the exemplary symbol of all Muslim communities. Islam has given the right to express the faith to all the followers of different religions. The issue of living together peacefully is important for the Muslim migrants and for the hosting western states too. Both must coexist in the world and one needs the other. Because of the international menace of extremism and terrorism over the past decade, many serious rifts have developed and being promoted between the Muslims and Non-Muslims. Hence, building bridges between them is essential. The present research article discusses some key issues which Muslims face when they settle in the west. It is meant to broaden the minds of the Muslim community in their day-to-day dealings with the people who do not share their faith so that the world may turn into a hub of peace and harmony.

Vivekananda’s Views on Christianity and Islam

Vivekananda was the Hindu revivalist of nineteenth century who preached the message of equality of all religions. In his lectures, he guided people to assimilation of religions and not their destruction. He emphasized on peace and harmony of religions that could only be attained through tolerance. This paper explores his claim of equality of religions from his writings regarding two religions - Christianity and Islam. Critical approach is utilized to identify the fact that either he is equating all religions or he is trying to submerge the non-Hindu religions in his philosophy of neo-Vedanta. Apparently, the tension between these two positions makes his theory of pluralism suspicious. In other words, his popular image of being a pioneer of religious pluralism needs to be reassesses by studying his writings and presentation of the beliefs, rituals, and practices of other religions, as well as, his practical interactions with the followers of different religions during his life. In this connection, it is important to explore how he perceives and depicts the personalities of Jesus Christ and Muhammad.

Stężenie homocysteiny w surowicy krwi i styl życia katolików zamieszkujących teren Polski Południowej

Introduction: Public health specialists and nurses are interested in identifying the elements of lifestyle that prevent disease in specific human populations, including religious groups. Aim: The term lifestyle Catholic compound with the level of homocysteine in blood serum, as a risk factor for cardiovascular disease (CVD). Material and Methods: The cross-sectional study was conducted among 134 Catholics. Use of a questionnaire of own authorship, the International Physical Activity Questionnaire, Inventory Behavioral Health (HBI), Scale Experienced Stress PSS-10, laboratory tests (homocysteine), Test Fagerstrom Nicotine Dependence. Results: In more than half of Catholics diagnosed increased homocysteine levels. Knowledge of about halves of the respondents on CVD was fully satisfactory. Selected elements of life style Catholics, like physical activity, addictions, perceived stress, health behaviors in the HBI, psychosocial factors and diet deviate from the recommendations relevant to the prevention of CVD and were not significantly linked to the performance level of homocysteine in the blood serum, with the exception of a significant relationship between its proper level and the consumption of milk, whole wheat flakes, pasta and wheat groats and also not smoking cigarettes. Conclusions: Public health professionals and nurses should develop culturally specific educational interventions, taking into the life style and homocysteine levelaccount cardiovascular risk factors among followers of different religions.

WYBRANE ZAGADNIENIA RELACJI RELIGIA-KOŚCIÓŁ-PAŃSTWO-PRAWO W STANACH ZJEDNOCZONYCH

SELECTED ASPECTS OF THE INTERRELATIONSHIP BETWEEN CHURCH, STATE, RELIGION, AND THE LAW IN THE UNITED STATESSummaryThe United States is a secular state which at the same time puts religion and its institutions at the centre of its legal and constitutional considerations. This situation leads to frequent tension between state institutions and the followers of different religions, whose religious requirements or prohibitions come into conflict with the uniform legal standards. The classic examples of this include Mormon polygamy, which Mormons consider a condition of salvation, but which has been found unconstitutional; and the use of legally prohibited drugs by the followers of Indian religions during their religious ceremonies. Recognition of the needs of worshippers in the latter case shows that over time the U.S. authorities have tended more and more to acknowledge the need to take into account the specific requirements of the non-mainstream religious institutions. Another specific feature of the U.S. system of constitutional law is that as a rule such discrepancies are settled not by Congress but by the Supreme Court, although the two institutions have been known to make conflicting decisions on the same issue. The article is also a review of judicial decisions and legislative acts on controversial issues like abortion, the admissibility of the use of stem cells, same-sex marriages, and conscientious objection to military service.

ACTUALIZE THE ISLAMIC EDUCATION VALUES IN TRAFFIC DISCIPLINE

Islamic education not only encompasses the sheer worship. The religious values of Islam are capable of covering all human activities. However, a Moslem makes use of his/her religion when dealing with his/her God. Conversely, when interacting with the environment either by humans or animals, these Islamic values are abandoned, including when on highway. As a religion of Rahmatan Lilalamin, a Moslem should necessarily be able to bring Islam to the benefit of the universe. On the highway, a Moslem should be able to demonstrate the Islamic behavior and prevent from having diverging behavior which is contrasted to Islamic values. Adherence to traffic regulations and laws should completely be reflected while on the highway. Islam has explained by its scripture, that human existence on this earth is not only to be submissive and obedient to the laws of religion, but there are government laws which are mandatory for all human beings to obey, as an effort to establish a peaceful earth. A Moslem should become a pioneer of discipline on the highway when a lot of people ignore the applicable regulations. A Moslem should be served as an example of traffic turmoil and chaos when on highway. A Moslem should convey the values of Islam to the fellow Moslems and the followers of different religions, anytime and anywhere including on highway.