Religious Development Research Articles

서독의 대한(對韓) 개발원조와 1970-1980년대 보건의료지원의 성격

This study aims to elucidate the attributes of West German health and medical assistance provided to Korea in the 1970s and 1980s by analyzing the characteristics of governmental and private aid of religious development aid organizations. Starting in the 1970s, West German aid institutions began to expand assistance for social development in the name of “social justice,” thereby increasing financial and technical assistance for health and medical projects through both government and private aid agencies. In the field of health and medicine, “social justice” translated to resolving healthcare disparities between regions and social classes.
 The significant increase in health and medical assistance was primarily driven by Korean medical experts who actively established hospitals for the underprivileged and carried out community health projects in rural areas. By utilizing faith networks that existed between West Germany and Korea, they successfully obtained aid from several West German Christian development aid organizations. The Korean government cooperated with these internationally-funded health and medical projects as long as they did not develop into political resistance movements.
 The West German government provided private medical institutions in Korea with financial loans and technical assistance to construct hospitals and develop health interventions. The intended results envisioned by West German official aid was similar to those of private Christian development aid organizations. However, the West German government's medical support was implemented to solve their own domestic problems rather than to promote social justice. Throughout this period, the Korean government minimized its responsibility for resolving the local population's health care problems. Although the motto of “social justice” surrounding health and medical assistance was tied to the ideal of “publicness” of healthcare, the Korean government's passive approach to handling the country's health and medical challenges led to persistent social conflicts over healthcare, made more evident during the acceleration of medical marketization.

Effects of Family Conflicts on Children's Personalities

Expecting good children can only be achieved through a harmonious family, but expecting to have good children is very difficult in a family that is constantly plagued with conflicts of various kinds. It is the first educational institution for children. There is evidence that unharmonious family relationships, especially between husbands and wives, adversely affect children's growth and personality development. Unless these efforts find effective solutions, it is feared that Muslims will not be able to realize their personalities in their lives. You must educate and teach children age-appropriate and practical worship. Within the home, children cannot be expected to serve as members of society. This study aims to predict how conflicts within the family affect a child's personality development. The method used is descriptive analysis and the data collection technology uses library research technology with a review system of a set of written sources within the library. As a result, it was found that conflicts within the family have a very large impact on the growth and development of a child's personality. A family that is not in harmony with itself cannot give its children the best advice and education. A child's personality in conflicted families influences the child's behavioral development, the child's intellectual development, and the child's religious development. As economic factors, early marriage and illness are the dominant factors causing family conflict, the younger generation is expected to prioritize economic maturity and pay attention to premarital age to avoid family conflict increase.

«Profanum i sacrum» place of the building of the Cathedral of the Dormition of the Theotokos in medieval Halych

The article is devoted to the study of the specifics of the development of the profane and sacred space of the Krylos mountain, on which in the middle of the XII century the main shrine of medieval Halych was built – the Dormition Cathedral, which was discovered by Yaroslav Pasternak. Attention is paid to the reasons for the arrangement of the cathedral on not the best place on the mountain with a noticeable northern slope. For this purpose, according to archeological sources, the condition of households and religious development of the area intended for the cathedral and the nearest territory before its construction was analyzed. It is established that the studied objects functioned in this area from VIII to the middle of the XII century. Under the central part of the cathedral, Ya. Pasternak discovered a large pit, which he interpreted as the remains of a pagan shrine. According to Yu. Lukomskyi, this object was used for firing plaster. Results of activity of the expedition led by V. Aulikh discovered two water drainage channels cut by the foundations of the northern wall of the cathedral was important to highlight the question of the construction site of the cathedral and the functions of this object. These channels arranged by stone constructions were probably used to drain water from the spring(s), and the large pit may have been the remains of a pagan shrine built nearby. It was only during the building of the foundations of the cathedral, in particular for the north wall, that the builders cut these drainage structures. Since then, these structures, like the sources, stopped functioning. This is confirmed by later chronicle descriptions of the military events of the ХІІІ century when those of its members who were hiding in the cathedral died of thirst without water. In the example of the Dormition Cathedral of medieval Halych, built on the place of ancient household and religious buildings of pagan times, we see that many Christian churches bear the seal of duality: the sacred in them is not completely separated from the profane. On the contrary, the sacred is often manifested through the profane, that is, the solemn – through the secular, mundane. Key words: Dormition Cathedral of medieval Halych, Krylos mountain, residential and household buildings, a pagan temple, profane and sacred space.

Strategy For Internalization of Karimah Values In Learning Islam In Al-Halim Garut Vocational School

Background: In this modern era, how important it is to maintain harmony, harmonize development and progress, and must preserve and instill in all humans, especially students, so that education is designed as well as possible so that all students can understand and live the best. It is important to implement the moral values ??that are taught.Aim: The purpose of this study is to describe the religious development of students who seek the development of religious culture at SMP Negeri 10 Bandung.Method: This research is a type of qualitative research. The research approach used is a phenomenological approach (the meaning of existence) which is an approach to gaining knowledge about something (object) as it appears and becomes our conscious experience.Findings: shows that the implementation of student religious development through the development of religious culture at SMP Negeri 10 Bandung has been going well and programmed, both carried out by the school as a complete educational institution with wisdom related to the development of religious culture in schools and community activities carried out by Rohit ( Spiritual Islam) as a kind of extracurricular activities for special schools in the shade. other religious activities. This success can be achieved because of the efforts of the principal and the support of the entire school community by showing commitment that each goes together and supports the other

Temporal and spatial features of the palace building space of Qinghai's Kumbum Monastery and its evolution.

Kumbum Monastery is the centre of Tibetan Buddhism and religious culture in Qinghai. Its palace buildings are the typical examples of Tibetan Buddhist monastery buildings and living fossils of Tibetan social history. This study selected 12 palace buildings of Kumbum Monastery as the study objects, used typological approaches and numerical method to analyse their spatial features, classified these features into four types (the ring road surrounding Dugang-style palace space, single-sided eaves of the Duguang-style palace space, three-stage palace space with cloisters connecting to Dugang, and other variants) according to their spatial structures, and discussed the temporal evolution of the spatial features from spatial and temporal perspectives to obtain the development process for the palace buildings of Kumbum Monastery. The analysis showed that: 1) Because the Han people migrated to Qinghai, the architectural space of the monastery followed the practices of Tibet in the same period and began to adopt the practices of the Han people under the effect of religious indoctrination and sociopolitical influence of the Ming dynasty. 2) Due to the influence of religious development facilitated by the political environment in the Qing dynasty, all the palace buildings of Kumbum Monastery adopted the practice of monasteries in Lhasa. After being implicated by the political rebellion, the monastery initiated to add the spatial layout elements of the buildings in Qinghai. Therefore, the monastery was obtaining the cues from the Han culture. 3) The dominance of religious significance over the spatial designing of the palace buildings of Kumbum Monastery gradually shifted to the political dominance. This paper revealed the spatial and temporal features and evolution of the palace building space, explored the generation process of the palace buildings space of Tibetan Buddhist monasteries in Qinghai, and provided a reference for the static conservation and dynamic development of Tibetan Buddhist monastery buildings in Qinghai.

Nababidhan Brahmoism in Cooch Behar Native State: beginning, development, and decline (the 1880s to 1950s)

The Bengal Renaissance in the first half of the 19th century led to the beginning of the Brahmo reform movement, started by Raja Rammohan Roy based on the concepts of monotheism and ethical precepts. Debendranath Tagore and Keshab Chandra Sen carried out reform activities but differences grew among them which led to the schism of the Brahmo Samaj- Adi Brahmo Samaj and Brahmo Samaj of India. Furthermore, the marriage controversy between the daughter of Keshab Chandra Sen, Sunity Devi, and Maharaja of Cooch Behar, Nripendra Narayan led to the second schism of Brahmoism. Those who objected to the marriage formed the Sadharan Brahmo Samaj and Keshab Chandra and his followers formed Nababidhan Brahmo Samaj. Nripendra Narayan declared himself a Brahmo and contributed a lot to modernizing Cooch Behar. Sunity Devi played a vital role in spreading the Nababidhan faith and the all-around development of this native State. Gajendra Narayan and Sabitri Devi also took the leading role in propagating Brahmoism. This reform movement in Cooch Behar resulted in the significant aesthetic, social and religious development of the State. But due to the gradual revival of Hindu culture and practices in the royal family after the death of Nripendra Narayan, Brahmoism lost its influence. Only the people of the upper strata of the society were influenced by the ideology of the Brahmoism, ordinary masses remained outside the orbit of the movement. But it is also true that modern Cooch Behar owes much of its modernization due to the Brahmo reform movement.

Between God and Satan: Thomas Thornton, Witch-Hunting, and Religious Mission in the English Atlantic World, 1647–1693

Between God and Satan: Thomas Thornton, Witch-Hunting, and Religious Mission in the English Atlantic World, 1647–1693

Household Gods: The Religious Lives of the Adams Family by Sara Georgini

Reviewed by: Household Gods: The Religious Lives of the Adams Family by Sara Georgini Katherine Carté Household Gods: The Religious Lives of the Adams Family. By Sara Georgini. New York: Oxford University Press, 2019. 296 pages. Cloth, paper, ebook. In 1798, President John Adams wrote to the Massachusetts militia: “Our Constitution was made only for a moral and religious People. It is wholly inadequate to the government of any other.”1 These words have had an enduring role in discussions of faith and the nation’s founding; even surrounded by quotation marks, these lines today yield upward of 28,000 hits in a Google search. The religious attitudes, habits, and even the stray comments of those within the pantheon of the “founding fathers” continue to draw remarkable attention. Often, investigations of these figures’ beliefs concerning religion fall into the category of ahistorical hagiography, regardless of whether they are intended to demonstrate their subjects’ orthodox piety or their tolerant liberality. Rarely do such studies take the opportunity of using a founder’s fame to shed light on broader religious trends, such as the evolving way religious elites confronted both confessional traditions and the nation’s growing religious diversity. In this context, Sara Georgini’s Household Gods: The Religious Lives of the Adams Family is truly a breath of fresh air. In a clearly written book intended for a wide audience, Georgini surveys the religious educations and practices of multiple generations of the prominent Massachusetts Adams family, spanning the seventeenth through early twentieth centuries. Along the way, she introduces readers to the evolution in theological perspectives of New England’s elites from providentially minded Puritans to cosmopolitan cultural critics. Each of the book’s chapters focuses on an era and a religious perspective representative of its protagonists. Household Gods begins chapter 1 with the story of the family’s progenitor, English Puritan Henry Adams, who migrated from Somerset in southwestern England to Braintree, Massachusetts in the late 1630s. Henry left few clear articulations of his thoughts and intentions or of his personal investment in the Puritan movement, but Georgini ably places him within the broad trends of the Puritan Great Migration that followed Archbishop William Laud’s religious persecutions. “Rather than functioning as a monolithic structure,” she writes, “Puritanism was able to spread largely because worshippers could seize on different messages and themes” (12–13). The theme for Henry, particularly as he built a life for his family in Massachusetts, was providentialism: he [End Page 651] believed the English had a divine responsibility to bring pure Protestantism to a safe harbor, away from the dangers of European corruption. Public service and national mission thus characterized the Adamses’ religious perspective from their earliest days in North America. Georgini uses the theme of providentialism to connect Henry to his great-grandson, the John Adams who rose to become the second U.S. president. Though this thread helps tie the two men together, it does as a result foreclose any detailed discussion of religious developments in New England during the eighteenth century, including the transformation of staunch Puritans into enlightened Unitarians. Providentialism undoubtedly remained powerful, however, and for John Adams it became first a source of confidence during the American Revolution and then a font of disappointment when, later in life, he contrasted his career’s shortcomings to his earlier aspirations for the nation. His anxiety about the religious condition of the United States in the early 1800s motivated his desperate assertion of the need for a “moral and religious people” for the Constitution’s survival. As Georgini argues, “John regarded his failure to translate New England Christianity to the national stage as one in an epic series of setbacks that plagued his family circle. His zeal to apply providentialist guidelines and to align Americans with the practices of godly republicanism had, in Adams’s mind, triggered his descent from political grace” (36) after his electoral loss in 1800. With this insightful comment, Household Gods transitions from largely reinforcing popular narratives about Protestant faith in early America to prodding those assumptions in new directions—away from mythic origins and toward change over time. While most of the subsequent Adamses remained within the elite Unitarianism that...

Implementasi Metode Talqin dalam Program Tahfidz AlQur'an di Sekolah Menengah Pertama 31 Padang

Until now, there are so many people who want to memorize the Koran, it's just that they still lack motivation, especially external motivation, so support from various parties is needed. In an effort to motivate and encourage students to memorize the Quran, junior high school 31 Padang as a leading public school in the city of Padang organizes student religious development activities in the form of tahfidz. The purpose of this study was to determine the implementation of the talqin method in the tahfidz Quran program at 31 Padang Junior High School. The research method used is a qualitative method with the type of field research (field research). Researchers act as research instruments. Data collection techniques used are in the form of observation and documentary. Meanwhile, the data analysis that the researcher uses is the analysis model of Milles and Huberman (1994) which is often called the interactive data analysis method with three stages, namely data reduction, data display and conclusion drawing or verification. The results of this study indicate that using the talqin method can make it easier for students to learn and memorize. This is evident from the memorization of students who already have memorized 1,3,5 chapters and some have even memorized 11 chapters.

MANAJEMEN PEMBINAAN AGAMA ISLAM NARAPIDANA PEREMPUAN DI LEMBAGA PEMASYARAKATAN PEREMPUAN KELAS III GORONTALO

Management of Islamic Religious Development for Women Convicts. The sub-discussion is how the Management of Islamic Religious Guidance for Female Convicts in Class III Gorontalo Women's Correctional Institution, what are the inhibiting factors for the Islamic Religious Guidance of Female Convicts in Class III Gorontalo Women's Correctional Institution. This research is a qualitative research, while the research approach is a management approach and a sociological approach to religion, data collection techniques using the methods of observation, interviews, and documentation. Based on the results of the study, it was shown that the management of Islamic Religious Development for Female Convicts in the Class III Gorontalo Women's Correctional Institution carried out Islamic Religious Development through several stages of management, 1). Planning of work programs carried out during Islamic Religious Development Organized female prisoners. 2). The organization of Islamic religious development for female prisoners is well structured. 3). Implementation of Islamic religious guidance for female prisoners is a form of application of all planned activities, 3). Supervision of Islamic Religious Development is carried out to oversee the activities in the Women's Correctional Institution, 5). Evaluation in Islamic Religious Guidance for Women Convicts is carried out once a month. Islamic Religious Development which includes: the implementation of the five daily prayers, yasinan, tadarusan, learning iqro, and lectures or tausiah. As for some of the inhibiting factors for fostering the Islamic religion of female prisoners include: lack of facilities in the form of places of worship, then the presence of new inmates who still like to rebel and the lack of understanding of inmates towards religion.

Implikasi Kuliah Kerja Nyata Dalam Pengembangan Keagamaan Bagi Remaja di Desa Ulumahuam


 The purpose of this study is to determine the role of parents' companions in supervising their children's use of gadgets in early childhood in Ulumahum Village, which is located in Silangkitang sub-district, South Labuhan Batu Regency. The literature review method was used to write this article (Literatur Research). At the moment, one of the goals of KKN is to promote religious knowledge and assist the government in hastening the development of religion and education. The goal is to improve the quality of religion and education in the community through training, counseling, and other means. The primary focus of this study in religious development and development is youth. Because basically adolescence is a progressive period. 
 Keywords: Youth, Religious Development and Implications

The Power of Religious Beliefs: Re-Reading Max Weber’s Protestant Ethic

As part of NTT JTSR’s series on Key Texts, this article discusses Max Weber’s famous essay The Protestant Ethic and the Spirit of Capitalism. In this essay Weber argues that certain religious developments in the West resulted in a specific, ascetic work ethic which, in turn, stimulated the rise of a capitalist economy. The present article summarizes Weber’s line of reasoning in relative detail and briefly explains why Weber’s essay is still of interest today. As regards the enduring relevancy of Weber’s essay, it is mentioned that his essay can be seen as a precursor of contemporary secularization theory, that it addresses the timely issue of the relationship between religion and social stratification and that it clarifies the motivational aspects of religious beliefs on the basis of an action-theoretical approach to religion.

Learning Strategies for Religious and Moral Values in the Modern Era After the Covid-19 Pandemic

Religio­­­­us and moral education is an important part of learning. The development of children's religious and moral values ​​from an early age is emphasized because the values ​​absorbed by the child will become the conscience that will become control the child when he grows up. Ideally, this religious and moral learning provides the main foundation for children's character from an early age. Religious morals are very important for one of the guidelines for human life because religious morals are a benchmark in human life, such as life experience. The existence of the covid pandemic that hit children caused the religious values ​​of children to decline, such as children who behaved violently, children who behaved individually, and children who lacked confidence and were addicted to gadgets. The main reason is that limited learning became the main problem in the implementation of religious and moral education during yesterday's pandemic. This study aims to equip teachers in implementing post-pandemic religious and moral education by discussing strategies that are important in the application of religion and morals in overcoming the decline in children's religious and moral values. This study uses qualitative methods. The data collection techniques used in this study were interview and observation techniques. The primary data sources from teachers and library studies are journals and books. The results show that the strategy for implementing religious and moral learning in the post-covid 19 modern generations is to apply Good Parenting Patterns, Understanding of Religion and Moral Development, Diversity Environment, Application of Supportive Learning Models, Set Examples to Children, Delivering Advice in Fun Ways, Using Singing, Implementing the Play Method. The results of the research above will make a real contribution to teachers in achieving ideal religious and moral learning in early childhood.

The Science of Children’s Religious and Spiritual Development

The Science of Children’s Religious and Spiritual Development

Islam Dan Masyarakat Pluralistik Indonesia Dalam Perspektif Dakwah

Da'wah and society are complementary sides of the coin in the process of Islamic da'wah. Da'i and the community who are both elements of da'wah become vital objects in the process of success of da'wah. Da'wah that is oriented to an individual piety and generally social must pay attention to things that are very urgent, namely the local wisdom of the local community. For example in the hegemony of the struggle and the long journey of da'wah in Indonesia, which lives with the heterogeneity of society and the majority is Muslim and has religious characteristics. Differences in race, ethnicity, culture, ethnicity, language, and accent from various regions are used as the foundation and fundamental value of religious religiosity as a belief. As a form of purification and for the effectiveness of the implementation of da'wah, every da'wah interpreter or dai must rely on the texts of the Qur'an and Hadith. Expertise in an effort to respond to the conditions of the community that he will preach is a form and management of da'wah that must be organized from a da'wah interpreter. In addition, the Indonesian people have a plural society structure. Then if every dai or da'wah interpreter pays attention to the conditions of this very pluralistic society, it will certainly affect all kinds of da'wah strategies that will be launched to the community. The needs and desires of the diverse plural society in discussing religion must be considered and able to be captured by the da'wah interpreter in concocting his da'wah so that it reaches a pluralistic society like Indonesia. And such da'wah should be a special concern of da'wah activists and each da'i is expected to be able to carry out his da'wah to be able to maximize the aspect of religious development for the people. So there are various Islamic studies that can be used as a stepping stone in determining the direction of da'wah, especially in Islamic society and in general pluralistic society in Indonesia. The conception of da'wah that includes the social, cultural, emotional arguments of the community is expected to be able to answer all the challenges of da'wah in the pluralistic body of society. It is used as a form to build an ideal society khoirul ummah as a form of manifestation of the development of the ummah firmly. The nature of Islam that the lil a'lamin is felt to be enough can be an injection that the empowerment of the Muslim community both mentally and spiritually in the effort to realize the welfare and unity of the ummah is very appropriate. Other forms are religious social and national social. These are the pluralistic values ​​embraced by the majority of Indonesian society.

Muslims Cultural and Educational Development in Tamil Nadu

India is a country of unity in diversity, with different customs and cultures followed by the people where all classes live. However Hindus, Muslims, Christians are making their religious and religious advancements. In this, the Muslim people in particular are preserving and reconciling their customs and cultures. Especially Educational Developments for women’s. Before the independence of India, Muslims were an oppressed community. Some Muslim religious leaders were instrumental in the religious development of the people. Various movements appeared in India, for example, the Aligrah Movement in India. This movement was founded in Sir syed Ahmed Khan And The Muhammadan Educational Society in Tamil Nadu. The movement for the growth of education among the Muslim educational activities in Tamil Nadu. The educational attainments of Muslims may be classified into, Elementary Education, Secondary Education, Higher Education and Women's Education. Surah-I-Iqra, is the first revealed version of the Holy Book of Muslims. In this article we will find a summary of Muslim cultures and the educational development of the Muslim in Tamil Nadu population in this article.

PERKEMBANGAN REMAJA AWAL, MENENGAH DAN IMPLIKASINYA TERHADAP PENDIDIKAN

This research investigates and assesses the task development, physical, intellectual, emotional, social, moral, and religious development, and educational effect of early and middle-aged teenagers. Adolescence is a transitory period between childhood and adulthood; the body seems “mature”, but when treatea as adults, early and middle adolescence fail to demonstrate maturity. Physical, intellectual, emotional, social, moral, and religious adaptations to change make this an extremely sensitive stage. The teenage era covered in this article is for early and middle adolescence. This is an example of library research. In addition to books, researchers consult publications and websites about the topics being investigated. Researches also employ qualitative methodologies based on observed occurrences and scientific reasoning. According to the findings of this study, early adolescent girls are still interested by the changes that occur in their own bodies; teenagers may develop new ideas and rapidly become attracted to the opposite sex. Teenagers in their twenties really crave friends, and teenagers in this age bracket are egotistical. Understanding early and middle adolescent development can help instrustors better understand their students and help them attain their full potential.

La Vera Cruz: Wills, Confraternities, Catholic Reconquest and Reform in Sixteenth-Century Gibraltar

In his Historia de Gibraltar, the Gibraltar-born jurado Alonso Hernández del Portillo described how “the confraternity of the Santa Vera Cruz has a fine and pleasant church on the Main Street”. Set in the heart of town, it was an impressive building, which caused the missionary Pedro Cubero Sebastián to describe it as “most excellent” in the late seventeenth-century. Within the church existed the confraternity’s pride and joy: el Cristo de la Vera Cruz, a miraculous image of the crucified Christ and a key feature of local devotion. Using unpublished testamentary evidence, this article explores the early years of this local manifestation of Christological devotion, as well as the devotional context out of which it grew. The timeline established by these wills not only allows us to place this church and confraternity, and therefore Gibraltar, within the context of the Catholic Reformation, but to locate these religious developments as part of a prolonged process of Christianisation which began with the city’s reconquest in 1462.

Review: How Sherlock Pulled the Trick: Spiritualism and the Pseudoscientific Method, by Brian McCuskey

Review: <i>How Sherlock Pulled the Trick: Spiritualism and the Pseudoscientific Method</i>, by Brian McCuskey

Pious yet Trendy Young Muslim: ‘The Bros Team’ and Public Qur’an in Indonesia

This article discusses the intersection of Quranic reciting practices and pop culture through the emergence of The bros team, which is popular among modern Indonesian young Muslims. Since the fall of the New Order dictatorship, the Quran's recitation has become more public, shaping the Islamic soundscape in Indonesia’s online-offline public spaces. As a group of Quran reciters representing pious Muslim youth in Indonesia, the Bros team's popularity among Indonesians youth demonstrates how young people manage their identity as part of global pop culture while being rooted to Islamic orthodoxy. This group uploads murattal content of Quranic recitations on social media such as YouTube and Instagram. Those contents highlights how they appear to recite the Quran by incorporating parts of pop culture trend that are familiar to young people. Pertaining to this facts, this research contends that mediated Quranic practice via social media platforms shapes particular implications and treatments of the Quran and performers. Through online and offline field research, this study investigates how the popularity of The Bros team articulates the religious development of young Muslims in relation to the practice of public Quran recitation as a form of negotiating identity for devout Muslim Youths in Indonesia.