Religious Concord Research Articles

A Study of Sculptures Reveals Hindu-Buddhist Religious Harmony in Nepal

In a multi-religious country like Nepal, religious harmony is essential for sustaining peace and calmness. Religious discord in society may result if religious concord is not addressed. Even though Nepal is a secular country with a Hindu majority, Buddhists remain crucial and inseparable elements of Nepalese society. They have lived in religious harmony in Nepal. During the period, there were no religious riots or tensions between Hindus and Buddhists. According to the Principle of Religious concord, when two cultures meet and interact, religious ideas will be exchanged, with the dominant culture prevailing. Harmony in cultures and customs evolved in Nepal for a variety of reasons. Because of their social acceptance and respect in society, Buddhists have become a vital part of it. Buddhism is seen as a component of Hindu philosophy by Hindus, and vice versa. In recent years, however, they have sought to differentiate themselves by religiously violating decades of peace and harmony. Nepal, a country with diverse religious traditions, has faced occasional tensions between different groups, including Hindu-Muslim, Buddhist-Hindu relations, Christian minorities, indigenous beliefs, and political dimensions. These tensions are often linked to socio-political issues, competition over religious sites, and accusations of proselytization or conversion activities. Recently in Nepalganj, Muslims disturbed Hindus during Deepawali and Hindu disturbed in tajia procession. The purpose of this research is to examine the critical factors that contribute to religious harmony in a multi-faith society, as well as the reflection of religious harmony in Nepali sculptures. An in-depth interview and library research technique are used to investigate the topic of religious harmony. The goal of this article is to examine the underlying factors that lead to religious harmony in a multi-religious community, as well as its reflection in Nepali sculptures. This study also looks at the elements that influence harmony in the setting of Nepali sculptures. As a result, the conversation strives to foster long-term religious harmony between Nepal's Hindu and Buddhist religious communities. The findings may motivate them to keep strong connections.

The developmental facets of religious harmony in India

India is a multireligious society with religious harmony. India upholds the values of secularism as the basic feature of its Constitution. Respect for other religions and their beliefs is one of the main characteristics of Indian society and the core of religious harmony. The life of each and every Indian citizen is very much rooted in their religious beliefs and practices, with true trust and confidence in constitutional values. The recent development of religious fanatism or radicalism shakes the secularistic pillar of the nation and is a threat to religious harmony. A narrow-minded attitude toward other religions creates a feeling of insecurity and fear of survival among people. This can be considered a disturbing element of religious harmony and one of the major challenges India currently faces. Legislations related to religion can be seen as a small challenge in the developmental process of religious harmony. The judiciary holds an important place in securing and promoting this harmony. Interreligious dialog is a channel through which to ensure harmony in a pluralistic society. This paper analyzes the emergence of religious concord and its applicability to the current Indian context.

Examining Religious Coexistence: Perspectives from the Quran and Hadith in the Context of Bangladesh

Historically, Bangladesh has been host to numerous religious minorities, such as Buddhists, Hindus, Sheiks, Animists, and Atheists. It made a significant contribution to the continuation of social, political, and religious concord among people of many religious views after the liberation war. In varied communities like Bangladesh, religious concord is especially dependent on religious cooperation. This study used a mixed-method approach to investigate the dynamics of religious cohabitation in Bangladesh, depending on Islamic texts, particularly the Quran and Hadith, to provide background. In this study, the concepts and ideals that facilitate peaceful coexistence among various religious groups in Bangladesh are examined through an analysis of pertinent passages and teachings. The study also evaluates Bangladesh's current state of minority groups’ social, political, and religious rights. The study’s conclusions add to the conversation on religious coexistence and provide useful advice for promoting interfaith harmony and understanding in Bangladesh and elsewhere. The outcome demonstrates that Islam places a strong emphasis on treating minorities and individuals of all religions with respect and decency. Bangladesh is a multicultural country that is suitable for coexisting peacefully with individuals of different backgrounds. Regardless of caste or religion, people here are kind and considerate of one another. At times conflicts are seen between Muslims and non-Muslims as people think most of them are personal and political provocations.

The Effect of Patient-Physician Concordance on Perinatal Care: The Family Physicians' Perspective

Abstract: Demographic concordance between patients and clinicians has been associated with better outcomes. The current perinatal care workforce is not adequately diverse to allow for patient-clinician concordance. In this mixed-methods study, we aimed to understand family physicians' perception of the impact of patient-clinician concordance on perinatal care. The predominantly (91%) non-Hispanic White sample of 1,505 family physicians (FPs) perceived gender and language concordance to affect perinatal care more than racial or ethnic concordance. Religious concordance is not perceived to greatly affect perinatal care. Nearly half (721) of the respondents chose to leave a free-text comment on the impact of concordance on perinatal care. Four categories emerged (patients, physicians, the patient-physician relationship, and potential ways to mitigate the impact of discordance). Based on the perceptions of FPs experienced in perinatal care, intentionally supporting continuity of care between patients and clinicians may help to mitigate the negative impact of discordance on perinatal outcomes.

How Does Religion Influence Parental Support of Young Adult Children?

Religion is an important cultural institution that shapes family ideologies and behaviors. Although previous research has documented religious differences in parenting behaviors and parent–child relationships in adolescence, how religion influences parental support of young adult children is not clear. Using data from the Transition into Adulthood Supplement (TAS) of the Panel Study of Income Dynamics (PSID, 2005–2017; N = 9,754 person-years), we employed mixed-effect logistic and linear regression models to examine the impacts of young adults’ religious affiliation, religious salience, and parent–child religious concordance on parental coresidence and financial support. The results show that mainline Protestant and Catholic young adults are more likely than nonreligious youth to live with their parents. Catholic and Jewish young adults receive more financial support from their parents than nonreligious youth did when they are religiously concordant with their mother. The associations between religious affiliation and parental support are strengthened by young adults’ religious salience and religious concordance with their mother.

Challenging Conversation between the Catholic Church and Sunni Islam: An Analysis of The Dialogue with the Vatican From the Viewpoint of Al-Azhar University: Challenges, Setbacks & Promises (1998-Present)

Catholicism and Sunni Islam have been at enmity for centuries, although both have tried to communicate in recent decades. Over the last two decades, Al-Azhar University, the preeminent Sunni intellectual institution, has engaged with the Vatican to foster religious concord and mutual respect. Al Azhar University’s Grand Imam, Sheikh Ahmad Al Tayyeb, has met with various popes and promoted religious tolerance. Pope Francis has promoted interfaith dialogue with Al Azhar. It assesses Al-Azhar University’s role in the Catholic-Sunni dialogue and its triumphs, shortcomings, and prospects. This page uses various sources to explain the argument, its social and cultural setting, and the religious and political issues that shaped the discussion. It highlights the importance and challenges of interfaith cooperation. The overall research focuses on Al-Azhar University’s viewpoint to illuminate Sunni Muslims’ motivations for interfaith engagement with the Catholic Church. It describes the reconciliation between Al-Azhar University and the Vatican and offers ideas for religious tolerance and understanding. This study illuminates the intricacy and flexibility of Catholic-Sunni dialogue. It emphasises the necessity for open Conversation, mutual respect, and shared values across the world’s three largest religions to promote peace.

Study of Nepali Sculptures Reveals Hindu-Buddhist Religious Harmony in Nepal

In a multi-religious country like Nepal, religious harmony is essential for sustaining peace and calmness. Religious discord in society may result if religious concord is not addressed. Despite the fact that Nepal is a secular country with a Hindu majority, Buddhists remain crucial and inseparable elements of Nepalese society. They have lived in religious harmony in Nepal. At the period, there were no religious riots or tensions between Hindus and Buddhists. According to the Principle of Religious concord, when two cultures meet and interact, religious ideas will be exchanged, with the dominant culture prevailing. Harmony in cultures and customs evolved in Nepal for a variety of reasons. Because of their social acceptance and respect in society, Buddhists have become a vital part of it. Buddhism is seen as a component of Hindu philosophy by Hindus, and vice versa. In recent years, however, they have sought to differentiate themselves by religiously violating decades of peace and harmony. The purpose of this research is to examine the critical factors that contribute to religious harmony in a multi-faith society, as well as the reflection of religious harmony in Nepali sculptures. An in-depth interview and library research technique are used to investigate the topic of religious harmony. The goal of this article is to examine the underlying factors that lead to religious harmony in a multi-religious community, as well as its reflection in Nepali sculptures. This study also looks at the elements that influence harmony in the setting of Nepali sculptures. As a result, the conversation strives to foster long-term religious harmony between Nepal's Hindu and Buddhist religious communities. The findings may motivate them to keep strong connections.

Intergenerational Affectual Solidarity in Biological and Step Relations: The Moderating Role of Religious Similarity

ObjectiveTo examine whether intergenerational religious concordance moderates the gap in affectual solidarity between adult children and their biological versus stepparents over an 11‐year period.BackgroundPrevious studies have examined the impact of religion on intergenerational relations in intact, nondivorced families. However, few researchers have explored similar questions regarding the impact of religion on intergenerational relations in stepfamilies.MethodUsing latent growth curve models, we assessed concordance–discordance in religious affiliation, religious attendance, and religious intensity. Data derived from four waves of the Longitudinal Study of Generations between 1994 and 2005 consisting of 238 mother–child dyads and 148 father–child dyads, each group consisting of both biological and step relations.ResultsOver the period studied, children had consistently lower affectual solidarity with their stepmothers and stepfathers than with their biological mothers and fathers. Tests of interactions revealed that parent–child concordance in religious affiliation, but not in religious attendance or religious intensity, was associated with a smaller difference in affectual solidarity at baseline and over time between children and their steppparents versus biological parents.ConclusionParent–child religious affiliation concordance was more closely associated with an increasing intergenerational affectual solidarity in biological parent–child relations than in stepparent–child relations.ImplicationsDifferences in religious practice or beliefs need not be a major point of intervention for helping professionals working to avert or bridge cross‐generational rifts or insider–outsider challenges in stepfamilies.

How Should Physicians Respond to Patient Requests for Religious Concordance?

In which ways and in which circumstances should institutions and individual physicians facilitate patient-physician religious concordance when requested by a patient? This question suggests not only uncertainty about the relevance of particular traits to physicians' professional roles but also that medical practice can be construed as primarily bureaucratic and technological. This construal is misleading. Using the metaphor of shared language, this article contends that patient-physician concordance is always a question of degree and that greater concordance can, in certain circumstances, help to obtain important goals of medicine.

The relationship between parent–young adult religious concord and depression

ABSTRACTThe study’s purpose was to evaluate the relationship between depressive symptoms in emerging adults (ages 18–24) and religious concordance/discordance with their parents (n = 161 dyads). Online surveys were distributed to young adults and a corresponding parent, evaluating religiosity, depressive symptoms (young adults only), and demographics. Regarding depressive symptoms among surveyed young adults, concordance for non-organizational religiosity (e.g., prayer/meditation; p = .005), and mother-young adult concordance were significantly inversely related (p = 0.0015), females (p = 0.001) were more likely to report depressive symptoms than males, and young adults with parental relationship asset (one parent: p = 0.0048; both parents: p = 0.0002) reported significantly lower depressive symptoms. Recommendations are discussed.

:The Religious Concordance: Nicholas of Cusa and Christian-Muslim Dialogue

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Introduction: Publics and Participation in Early Modern Britain

AbstractThe deconstruction of what is termed “the public sphere” in recent decades has resulted in an important shift in scholarly attention towards networks and forms of association. This article explores how greater sensitivity to the unstable and ephemeral nature of “publics,” combined with a stronger awareness of the role of cultural exchange, has undoubtedly enriched our understanding of early modern politics. Some analytical precision has, nonetheless, been lost. A justifiable emphasis on the artificiality of the territorial borders that have defined units of enquiry has occurred at the expense of deeper consideration of the cultural boundaries that dictated the terms on which people could participate in and shape public discourse. Study of the British archipelago can offer new ways of thinking about these problems. Linguistic and ethnic differences, the search for religious concord as well as the reality of confessional division, institutional variation, and the consequences of London's increasing dominance of the archipelago, are key facets of the reassessments undertaken here. The article concludes by reflecting on how interactions between varieties of “public” and other forms of association can nuance our understanding of early modern state formation.

Supporting Muslim Patients During Advanced Illness.

Religion is an important part of many patients' cultural perspectives and value systems that influence them during advanced illness and toward the end of life when they directly face mortality. Worldwide violence perpetrated by people identifying as Muslim has been a growing fear for people living in the US and elsewhere. This fear has further increased by the tense rhetoric heard from the recent US presidential campaign and the new presidential administration. For many, this includes fear of all Muslims, the second-largest religious group in the world with 1.6 billion adherents and approximately 3.5 million in the US alone. Patient-centered care requires health professionals to look past news headlines and unchecked social media so they can deliver high-quality care to all patients. This article explores areas of importance in the context of advanced illness for practitioners of Islam. These include the conditions needed for prayer, the roles of medical treatment and religious authority, the importance of modesty, the religious concordance of clinicians, the role of family in medical decision making, advance care planning, and pain and symptom management. Initial recommendations to optimize care for Muslim patients and their families, informed by the described tenets of Muslim faith, are provided for clinicians and health systems administrators. These include Islamic cultural awareness training for staff, assessment of patients and families to determine needs, health education and decision-making outreach, and community health partnerships with local Islamic institutions.

Modernization and Religious Concord

AbstractTocqueville said that Americans combined a general belief in God with a lack of interest in denominational differences. Although this outlook may be particularly prevalent in the United States, it is also visible in other Western societies, although combined with lower levels of religious belief. This paper investigates the possibility of a relationship between a belief that there is truth in many religions and modernization, using data from the Gallup International Millenium Survey. The belief that there is truth in many religions is more prevalent in more affluent nations. Moreover, this belief does not seem to be merely an intermediate stage in a move away from religion. The relationship is about equally strong among people of all religious backgrounds. The tendency for modernization to lead to “religious concord” may help to explain the relationship between modernization and democracy noticed by Lipset.

Constructing Profiles of Religious Agreement and Disagreement Between Adolescents and Mothers: A Research Note.

This research note describes the use of latent class analysis to examine how three dimensions of religiosity-the importance of religion (religious salience), attendance at religious services, and frequency of prayer-cluster together to form unique profiles. Building upon recent research identifying different profiles of religiosity at the level of the individual, we used data from the National Longitudinal Study of Adolescent Health to identify dyadic profiles of religious concordance or discordance between 14,202 adolescents and their mothers. We identified five profiles: one concordant (27% of sample), two discordant (25% of sample), and two of mixed concordance/discordance (49%). The profiles distinguish between various levels of adolescent/mother relations, suggesting that they may represent distinct family dynamics. They also distinguish between several variables (race, adolescent age, geographical region) in predictable ways, providing additional demonstration of the categories' meaningfulness.

Profezie di riforma e idee di concordia religiosa: Visioni e speranze dell’esule piemontese Giovanni Leonardo Sartori (review)

Reviewed by: Profezie di riforma e idee di concordia religiosa: Visioni e speranze dell’esule piemontese Giovanni Leonardo Sartori Matthew Vester Profezie di riforma e idee di concordia religiosa: Visioni e speranze dell’esule piemontese Giovanni Leonardo Sartori. By Lucia Felici. [Studi e testi per la storia religiosa del Cinquecento, Vol. 16.] (Florence: Leo S. Olschki Editore. 2009. Pp. xi, 370. €39,00 paperback. ISBN 978-8-822-25822-9.) Specialists in Sabaudian institutional history know of Giovanni Leonardo Sartori, a ducal secretary from Chieri and treasurer of the county of Asti during the early-sixteenth century, last mentioned in bureaucratic records from 1541. Historians of heterodox sixteenth-century Italian religious figures are familiar with Johannis Leonis Nardi (sometimes also referred to as Sertorius or Sartorius), a visionary who, in the early 1550s, opposed coercive, institutionalized religion and sought to inaugurate a new age of a universal, invisible church. Lucia Felici, a historian of the Italian Reformation, argues (against Delio Cantimori) that these two individuals were the same person. Strangely, although this discovery appears to be the central contribution of this book, Felici buries the evidence for it in a footnote on page 252, which cites a chronicle entry by the Bernese theologian Johannes Haller: in 1554 “Joannes Leo Nardus, der sich auch Mosen secundum nampt, was vorzejten ein secretarius dess fürsten von Saphoij,” visited the city. Eight pages later, a second piece of evidence from Strasbourg city council records makes a similar identification. This evidence appears to seal Felici’s argument, but it is frustrating for the reader not to learn about it earlier and to have to take for granted the identification of Sartori and Nardi until the final twenty pages of the text. This finding also could have been more forcefully exploited for its relevance to Sartori’s thought (beyond the notion that Sartori opposed social disorder), or to the intellectual development of heterodox thinkers generally. How many radical Reformers were there who had begun their careers as state officials, and how did this affect their religious positions? Exploring these [End Page 592] questions could have enlivened debates in Italian religious history of the early sixteenth-century. Despite these missed opportunities, Felici offers an interesting study of Sartori’s life and ideas. After retiring from ducal service, Sartori returned to Chieri, where he likely encountered Reformed preaching, and then crossed the Alps to Geneva in late 1550 or early 1551. Thence he traveled to England, Flanders, back to Geneva, Lausanne, Basel, Berne, Zürich, Strasbourg, and Stuttgart, claiming to have been appointed by God to spread a message of universal religious concord. This message was articulated in a series of texts: the Tabularum duarum legis evangelicae, gratiae, spiritus et vitae libri quinque (Basel, 1553), the Revelationes factae Iohanni Leonis Nardi (1554, a set of manuscripts in the Zürich state archives), and others that were lost. Along with a portion of the Tabularum, part of the Revelationes was published for the first time as an appendix to this book (the only citation to the text’s archival location is in a footnote on p. 217). For Sartori, being filled with the Holy Spirit was crucial for Christians, who together composed the true church, independent of any organized ecclesial structure (which was a mark of the antichrist). In contrast to many radical Reformers, Sartori affirmed Trinitarian doctrine and believed that a correct reading of the Koran and the Old Testament pointed to Christ’s position in the Godhead. For all believers, outward (although nonformulaic) behavior was the crucial sign of one’s spiritual position: Sartori did not believe that everyone would be saved. He was eventually captured on Sabaudian territory and, while his heresy trial was being prepared, died in prison in 1556. Felici wants to counterbalance a historiographic emphasis on social disciplining and confessionalization, seeing Sartori as a resister of discipline whose nonconformity could be related to Enlightenment Deism. However, Sartori’s radical individualizing of spirituality might be viewed as a necessary complement to the well-documented process of bodily disciplining in early-modern Europe. Matthew Vester West Virginia University Copyright © 2011 The Catholic University of America Press

To Pray or Not to Pray: Considering Gender and Religious Concordance in Praying with the Ill

Analysis of Covariance was conducted on quantitative data collected by chaplains from January 2005 to December 2008. Data from 82 Catholic, Jewish, and Protestant chaplains, consisting of 53 CPE students and 29 professional chaplains were used in this study. Overall, chaplains exhibited a statistically significant higher rate of prayer with patients from their own religion (religious concordance) than they did with patients of different religions (religious discordance). There was also an interaction of chaplain religion and religious concordance wherein Protestant chaplains were 50% more likely to pray with Protestant patients than with patients of other religions, and Catholic chaplains were 20% more likely to pray with Catholic patients than with other patients. Chaplains were also significantly more likely to pray with patients of their own gender (gender concordance) than with patients of the other gender (gender discordance).

Tree Versions of ‘Syllabus aliquot synodorum et colloquiorum‘: an Early Modern Reading List of Irenical Literature

The Syllabus or reading-list of books and manuscripts collected by Jean Hotman (1552-1636) between 1590 and 1628 maps the intellectual world of those advocating religious concord or toleration in Europe at the turn of the seventeenth century. While most of the works on the list address the religious politics of France, the Holy Roman Empire and the Dutch Republic, the listed authors come from as far afield as Lithuania and Scotland. The earliest version of the Syllabus was republished several times in the seventeenth and eighteenth centuries, but a much fuller version was not republished after its first appearance in 1628. This edition is relatively rare and it appeared with false publication details and under the name of a pseudonymous editor. Although a number of scholars have drawn attention to its existence and the circumstances of its publication, only passing attention has been paid to its contents. This is perhaps because a good many of the works that it lists are difficult to identify. The value of the Syllabus as a resumé of the thought of Hotman and his network of correspondents, as well as its rarity and relative inaccessibility, warrants the publication of an annotated edition.

:La France et le Concile de Trente (1518-1563)

The counciliar policy of the french kingdom has been caricatured as that of permanent obstruction. But the councils persistence can be explained moreover by the structures of the political scene at that time. The counciliar policy of francis ist oscillated between that of collaboration and that of obstruction. The council was never just a secondary issue, even if the kind hoped to achieve around him a religious concord by means of an assembly of theologians under his control. This concern for control was the only constant in this period of french counciliar politics. Henry ii supported the council that was trasferred to bologna against the wishes of the emperor, whilst he refused its return to trent under julius iii. This crisis reveals the limits of religious politics in france. After 1559, the council could be seen as a solution, although nobody ever interprets it in quiet the same fashion. The council helped to bolster up the moral of the party rather than towards the establishment of a concord. As regards the conceptions of the council in france, the decline of conciliarist theology was compensated by an historical conciliarism, which exalted the vertus of these assemblies, and a practice of councils in france itself. This model had to face up to the criticisms of the reform which took up the humanist and gallican themes. Despite these criticisms, trent did have its echo's. Studying the participation of the french in the council, we note their reluctance to attend, and yet also their sociability within it. They reveal their independence towards royal power. Indeed they support the council reforms. Along with the theologians, they clearly refuse all concession to the reform, but strive to maintain their gallican originality.

Religious Concord and Political Tolerance in Sixteenth- and Seventeenth- Century France

L'A. analyse deux concepts cles du debat politique et theologique en France entre le XVI e et le XVII e siecle : concorde et tolerance. Une etude des textes legislatifs de l'epoque donne une idee des differents types de concorde et de tolerance qu'il faut distinguer