Religious Feelings Research Articles

On a verbal offence against religious feelings – commentary on the European Court of Human Rights’s judgement of 15 September 2022 in Rabczewska v. Poland

In its judgement of 15 September 2022 in the case of Rabczewska v. Poland (App. No. 8257/13), the European Court of Human Rights (ECtHR) held that the conviction of a Polish singer for her statement made during a press interview – “It’s hard to believe in the writings of someone wasted from drinking wine and smoking some weed,” referring to the authors of the Bible – violated Article 10 of the Convention for the Protection of Human Rights and Fundamental Freedoms. The findings and conclusions presented by the ECtHR in this case significantly differ from those given by the domestic courts. Despite the shortcomings identified in this study, the ECtHR’s judgement deserves approval. This underscores that adjudication by the domestic courts under Article 196 of the Criminal Code, which penalises insulting religious feelings, cannot be divorced from the Convention’s standards. Moreover, the ECtHR’s judgement in Rabczewska v. Poland requires that domestic courts engage in thorough reflection on the essence of insulting religious feelings in light of the ECtHR’s rulings. Accordingly, a clear standard for ECtHR adjudication in cases involving freedom of expression and the protection of religious feelings is highly desirable. Therefore, the ECtHR should eliminate all deficiencies in argumentation, gaps and substantive errors from its justifications of judgements.

The Object Protected by the Criminalization of Insult to a Human Corpse in Polish Law

The insult of a human corpse is one of the oldest crimes. The guarantee of the inviolability of a human body after death, as well as the cult of the deceased are considered a precursors of religious faith. In the early periods of social development, the protection of corpses and burial sites stemmed from the prevailing religious beliefs among community members. Hence, in legal orders, it was religion, religious feelings, worship of the deceased, and others that were the main objects protected by the criminalization of insulting a corpse. To date, such a position remains popular and widely accepted. However, with the progress of civilization, more attention is beginning to be paid to the fact that the legal protection of human corpses is independent of religion. The purpose of the article is to point out the multiplicity of definitions of the object protected by the criminalization of insulting a corpse and thereby make the reader aware that both the law and the values cultivated in society are dynamic institutions. This will make lawyers aware that their activity should not only focus on passive acceptance and repetition of the established truths and values, but also prompt them to figure out new ones or to search for new justifications that are more suitable in the current reality.

Бенжамен Констан как философ религиозного чувства

The paper deals with Benjamin Constant’s philosophy of religious sentiment. Constant is known primarily as political philosopher defender of Liberalism; at the same time, during his life Constant was interested in religion. The paper follows development of Constant’s views till his Athenaeum Lectures of 1818 and mature opus magnum “On Religion” (5 vols., 1824–1831). Constant’s philosophy of religious sentiment in many traits differs of the similar projects that were elaborated in the German-speaking space. Constant visited Germany for a long time, accordingly, he was acquainted with German-speaking philosophy and theology (Semler, Kant, Schleiermacher and many others); however, it did not shape Constant’s worldview. Rather, Constant used German ideas to answer on his own questions. Hence, Constant’s views are original in some traits. Firstly, unlike German colleagues he does not concentrate on epistemology of religious sentiment, but on the political and ideological aspects of religious feeling. Secondly, Constant opposes the sentiment itself to its forms changing in history as well as illustrates the latter by materials of ethnology and anthropology. Thirdly, this opposition represents the key scheme of phenomenology of religion, that is why Constant influenced not German but Dutch researchers, more precisely C. P. Tiele and G. van der Leeuw. Fourthly, Constant unlike German thinkers due to his explicite liberal views strongly criticizes church institutions. In general, despite of considerable distance between Constant’s and his German collеagues philosophers’ views, Constant is one of the closest to the German philosophy French thinkers. Constant's philosophy of religion is known primarily because of his political fame.

Profile of Early Childhood Religious Feeling in Islam-Based Schools

This study aims to understanding the origins of religious feelings in early childhood, specifically in children aged 5-6 years who attend Islamic-based schools. This research method is qualitative descriptive research. The number of respondents is 33 children from 3 different schools, namely two Integrated Islamic Schools (IT) and one RA (Raudatul Athfal). Data collection was carried out through image-based interviews. (worship practices and emotional expressions). The research results show that most children engage in religious activities because they believe that after worshiping, they will receive goodness. (rewards). What children like the most is praying and reading the Quran. The most commonly chosen emotional expression is being very happy and joyful while engaging in their favorite worship activities.

Sistem Pendidikan Agama Islam di Dunia Barat: Sebuah Tinjauan Kualitatif

Today, in western society, religion is more prominent in an individual sense. The purpose of this paper is to provide insight into how religious education can be implemented in Islamic communities by looking at events occurring in the western world today. Even though capitalism and secularism continue to try to expand their influence throughout the world, humans still try to maintain the religious feeling that has been there since birth. Even in an individual context, religious attitudes and behavior begin to take on new meaning. Of course, the state of society and the serious problems facing humanity play an important role in this. Because religion has always been on of the strongest sources of motivation for individuals an society, and will continue to be so. In addition, the increasing diversity in western society and the development of democratic rights and freedoms throughout the world are also factors that positively influence the development of religion.

Зримое и телесное как невыразимое (Федоров – Толстой – Шестов – Розанов – Шкловский)

At the turn of the 19th–20th century and in the first third of the 20th century literary conventions changed, the poetic word reached the limits of the expressible. The article argues that aesthetic thought in this period is developing largely under the influence of L.N. Tolstoy’s late period of work, when he radically revised his view of the unity and monolithic nature of narrative, testing a new mode of writing. On the other hand, it is shown that the views of N.F. Fedorov and L.N. Tolstoy’s role of scientific knowledge largely determines the worldview during this period. The article proves the position that the limits of the expressible in art also correspond to the desire of the creator to image his personal presence in the work as evidence of its truth. In particular, it was revealed that N.F. Fedorov sees in a close reading of a book and studying system of views of its author the source of his bodily resurrection. L.N. Tolstoy expressed the search of truth “for himself” as religious feeling. The article shows that the visible and physical verify to the truth of absolute unity in the philosophy of V.S. Solovyov. Author’s personal presence in his work (literally “author’s face”, according to L. Shestov) is a way to resist the “lie” (according to A.A. Potebnya) of expressed and published thoughts. The lie also examined by V.V. Rozanov. He contrasted “literature” and “handwriting of the soul” as the work “for self”. The conclusion emphasizes similarity of views on the nature of art from Tolstoy and Fedorov through Shestov and Rozanov to Shklovsky.

Опыт решения проблем духовно-нравственного развития и воспитания личности в Печорском крае в период его пребывания в Эстонии в 20–40-е гг. XX века

This article is devoted to the experience of solving the problems of spiritual and moral education of the individual, which were formulated by representatives of the clergy and the teaching community during the Congress of teachers of the secondary theological school of the Pskov province, held in Pskov on May 2, 1917. The participants of the congress agreed that the important task of teaching the Law of God is not set at the proper level, but is built mainly on formal grounds that cannot serve the development of religious feeling in children. At the same time, despite these shortcomings, the participants of the congress rightly noted that there is no alternative to religious and moral education and upbringing in secondary schools, but at the same time it will be necessary to build a fundamentally new school, and in exceptional conditions of distrust of religion. Expressing the hope that a whole system of new schools would arise in the renewed Russia – from the lowest to the highest, the participants of the congress believed that the new school would contribute to the most complete culture

Religious feelings in early and late adulthood

ABSTRACT The aim of the study was to compare different phases of adulthood in terms of religious feelings. To achieve this objective, semantic subgroups derived from expressions of religious feelings encompassed positive and negative qualities, situational context, and regulatory strategies. This process was rooted in Walesa’s cognitive-developmental theory of integral religious development. Under positive qualities, the subcategories included reflexivity, multiple feelings, trust, joy, and love. Negative qualities yielded subcategories of anger, reflexivity, lack of negative feelings, transformation, grief, and multiple feelings. The situational context subcategory was defined by intellectual evaluation, religious practices, and engagement in religious situations. Regulatory strategies encompassed subcategories related to secular and religious life issues, as well as orientation towards eternity. The study included 160 Catholics, with 80 in early adulthood and 80 in late adulthood. Analyses revealed significant differences between these groups across all categories. Early adulthood featured diverse, multifaceted religious feelings, while late adulthood exhibited more uniform, coherent religious feelings, including trust, religious engagement, and orientation towards eternity. Moreover, multilayer perceptron analysis effectively predicted developmental stages based on specific subcategories, shedding light on the dynamic nature of religious feelings across the lifespan and contributing valuable insights to the field of psychology of religion.

Скопцы и скопчество в романе Ф. М. Достоевского «Идиот»

The paper examines the role of the “skopchestvo” theme in F. M. Dostoevsky’s novel “Idiot”. The aim of the study is to identify the meaning of references to the “skoptsy’s” neighborship in Rogozhin’s house. The study is original in that it is the first to consider the “skopchestvo” theme using an interdisciplinary approach, that is, based on research directly devoted to the phenomenon of skopchestvo. As a result of the study, it was found that the novel’s comparison of Rogozhin’s house with a cemetery in the light of the “skopchestvo” theme takes on a new meaning: it can be understood not only as an association with the Rogozhsky cemetery – a famous Old Believer center, but also with a cemetery in the literal sense, since castrations also occurred where the skoptsy settled, often ending in the death of the adherents. In this same regard, one should also understand the fear expressed by Nastasya Filippovna that a dead person was “hidden” in Rogozhin’s house by his father not as a mystical, but a completely rationally explainable fear. Also, the role of the copy of the painting “The Dead Christ in the Tomb” in Rogozhin’s house receives a new explanation: an anti-schismatic and anti-sectarian theme is clearly introduced into the novel. A “copy” of ritual actions among schismatics, observance of traditions without liturgical communication with the church and without enlightenment also turn out to be “dead”: there is no Christ, Christ is dead in the schism, which replaced faith with ritual, and even more so, there is no Christ in skopchestvo, where, manipulating religious feelings, they maim people.

Justifying Limitations on Freedom of Expression for Contempt of Religion

In the recent past, there have been the cases of making abusive remarks against Prophet Muhammad, drawing cartoons of him, and burning the Holy Quran in public. These incidents no doubt outrage the religious feelings of people belonging to the religion of Islam. Besides this, they also contribute to violence and riot and the consequential deaths of people around the world. There are, however, literatures which seek to justify these conducts having a very liberal and extended view of the right to freedom of expression. They argue as if there should not be any limitation on freedom of expression so far that relates to contempt of any religion. I argue that freedom of expression howsoever valuable that might be, is a qualified as opposed to an unqualified human right. Hence, its exercise cannot extend to making abusive remarks against religious personages or defiling or burning the Holy Book(s) of any religion. If it is acknowledged by all including the relevant stakeholders of the United Nations, this might help reducing the chances of human casualties and deaths of people caused by alleged blasphemous conducts with respect to any religion. Foreseeing this significance, I aim to revisit the justification and limits of freedom of expression in the backdrop of contempt of religion.
 Dhaka University Law Journal, 2023, 34 (2), 43-65

Model of Islamic Religious Spiritual Development for General Prisoners in Preventing Recidivism in Prison

Religious formation in the Raba Bima Prison in Indonesia has not been implemented optimally. This is a result of the lack of motivation of prisoners to carry out religious and spiritual formation in the detention center. The aim of the research is to find out the model for implementing spiritual formation in forming the religious awareness of prisoners in Raba Bima Prison, Indonesia. The research method uses empirical juridical research and a qualitative approach by conducting interviews with three prison informants and literature studies. The results of the analysis show that the model of Islamic religious spiritual guidance and guidance for prisoners in preventing recidivism in Raba Bima Prison in Indonesia has been carried out well but requires support from external parties such as the Ministry of Religion to improve the quality of prisoners' spiritual guidance and Islamic religious spiritual guidance for prisoners in preventing recidivism in Raba Bima Prison Indonesia uses the theory of religious awareness by applying 5 indicators religious belief, religious practice, religious feeling, religious knowledge, and Religious Effect. The conclusion is to create a coaching model by strengthening coordination and consolidation with the Ministry of Religion and non-governmental organizations that work to change the character of prisoners in prisons.

SCHOOLS AND THEMES OF ANTHROPOLOGY, ETHNOLOGY, AND HISTORY OF RELIGION IN ROMANIA

The article represents a brief presentation of the evolution of religious studies in Romania during the 19–20 centuries. The studies on the religious phenomenon written in Romania in the 19th century were closely related to the national problem. One of the fundamental questions that arose at the time was whether Christianity is an integral part of national identity. At the end of the 19th century Christianity was seen as a popular tradition, part of what was beginning to be known as folklore. As folklore represented the Romanian identity, it had to be preserved at all costs, therefore also the Christian elements found in popular traditions. Tudor Pamfile is the scholar who shows that folklore is not just a sum of superstitions that must be preserved because it represents tradition. He says that folklore represents a complex universe of meanings, a coherent world, which modern people no longer understand. After the First World War, Christianity is reconsidered. The rationalism of the 19th century is rejected, and "spiritualism" is adopted. Ernest Bernea, Ovidiu Papadima and other scholars wanted to show that the Romanian popular tradition, the basis of national identity, is permeated with the most authentic Christian vision. The Romanian popular tradition was no longer a matter of "superstition", but of the most authentic truth of life. Such an idea is spreading that the authentic man is a religious man. It is the basis of the conception of Mircea Eliade, who will become one of the most important researchers in the field of the history of religions in the world. He overcomes the issue of Romanian identity and its relationship with Christianity. He will be concerned in his works to show the universality of religious feeling, studying religious manifestations at a global level, from prehistory to the present. After 1945, the communist period was established in Romania. Religious history studies have been replaced by atheistic propaganda. However, scholars from the interwar period sought to study the religious phenomenon in Romania and the rest of the world. Also, many young people learned about Mircea Eliade and his work, carried out in France and the United States. One of them was Ioan Petru Culianu who managed to escape from Romania and become one of the great scholars in the field of history of religions. After the fall of the communist regime, religious history studies in Romania experienced a remarkable development.

Schleiermacher’s Speeches and the Modern Critique of Religion

Friedrich Schleiermacher is often credited with playing a foundational role in the development of the modern concept of religion. His epoch-making Speeches on religion, published in 1799 amidst the widespread social and intellectual upheaval of the Sattelzeit, present a novel description of religious feeling and religious communication, which mark a turning away from the rationalistic treatments of religion in the seventeenth and eighteenth centuries, and which served as both inspiration and foil for scholars of religion throughout the nineteenth and twentieth centuries. This essay suggests a reading of Schleiermacher’s Speeches that is organized around two interrelated claims. First, the text does not proceed as speculative philosophical treatise aiming to establish an overarching theory of religion but as a critical dialogue that inquires into the distinctive particularity of religion and religious expression. Second, religious piety, as depicted in the Speeches, is not found in the isolated inwardness of individual experience but in coordinated tension with sociality, in communications of religious feeling that are bound together with a living apprehension of the world. On this account, religion for Schleiermacher, though rooted in feeling and self-consciousness, is nonetheless no private affair; it is realized within the developing complex of social and historical living.

Religiosity-Based on Nurse Performance Model in Ibnu Sina Hospital

Nurse performance is very important for the success of hospital services to provide patient satisfaction in obtaining maximum nursing care services. Nurse competency in the context of spiritual care is parallel to the nursing process, namely conducting assessments, formulating nursing diagnoses, preparing nursing plans and interventions, and evaluating the patient's spiritual needs. This research aimed to analyze the performance of nurses based on aspects of belief (Religious belief), ritualistic/worship (Religious practice), experience (Religious feeling), knowledge (Religious knowledge), and consequences/application (Religious effect) at Ibnu Sina Hospital Makassar. The research location will be carried out in the inpatient room at Ibnu Sina Hospital Makassar, the sample used is 110. The sampling technique used was proportional random sampling. Ibnu Sina Hospital is one of the hospitals whose service process is always based on Islamic values, so it is important to study the relationship between the concept of Islamic values ​​and the aspect of religiosity. Ibnu Sina Hospital is a hospital whose service process is always based on Islamic values, so it is important to study the relationship between the concept of Islamic values ​​in the aspect of religiosity and the performance achievements of nurses in serving their patients. Based on the research results, it is known that the religious effect dimension is the dimension that contributes most to the preparation of a religiosity-based nurse performance model.

Институциональные основы формирования уголовно-правовых запретов о нарушении права на свободу совести и вероисповеданий

The article is devoted to topical issues of criminal law protection of the right to freedom of conscience and religion in the form of public actions aimed at insulting the religious feelings of believers or obstructing the activities of religious organizations, the implementation of divine services or other religious rites. The author’s interpretation of the institutional foundations of the formation of prohibitions on the violation of the right to freedom of conscience and religion is presented.

The Phenomenon of God’s Abandonment in Clinical Psychiatry

Background: God’s abandonment in religious literature is defined as the loss of divine grace, the feeling of distance from God, abandonment by God, God’s departure from man, which is manifested in the weakening of divine support, often perceived as a period of spiritual crisis and accompanied by despair and heartache. At present, there are lack of a psychopathological andclinical studies in the scientiашc literature concerning the phenomenon of God’s abandonment. This phenomenon is complex and little studied neither in the spiritual life nor in the context of clinical psychiatry. The phenomenon of God’s abandonment requires further research for proper diagnosis, choice of the correct treatment, psychotherapeutic support, and adequate tacticsof pastoral care. Objectives: identification of clinical and psychopathological features and structure of the phenomenon of God’s abandonment in order to determine the syndromal and nosological affiliation, prognosis issues and right choice of therapeutic tactics. Patients and methods: 35 patients (16 male and 19 female) aged 18–55 years (mean 39.8 ± 11.6), who had a sense of God’s abandonment in the clinical picture of endogenous depression and depression-delusional disorders, were examined. Clinical-psychopathologic, psychometric (HDRS, CRS, SAG) and statistical methods were used. As a control group, 5 male individuals who were monastic residents and were not in the psychiatrist’s ашeld of vision and not demonstrated obvious signs of psychiatricdisorders were examined. For this group, a retrospective analysis of the peculiarities of the phenomenon of God’s abandonment was carried out on the basis of the assessment of subjective and objective data. Results: the conducted research has revealed that the phenomenon of God’s abandonment is a special psychopathological symptom complex specific for the studied group of patients, regardless the syndromal or nosological affiliation. The main manifestation of this phenomenon is the religiousanesthesia (as the religious equivalent of anaesthesia psychica dolorosa) with the leading manifestations of the absence of sensations of religious feeling with the key experience of abandonment by God in close link with the other psychopathological disorders. Three types of conditions with the phenomenon of God’s abandonment have been identiашed: type 1 — depressions with the phenomenon of God’s abandonment and manifestations of affective delusion (22 patients, 62 %; 12 men, 10 women; mean age 43.4 ± 11.2 years) in the structure of affective psychosis; type 2 — acute psychotic states with the phenomenon of God’s abandonment and noncongruent delusional disorders (13 patients, 37 %; 4 men, 9 women; mean age 31.7 ± 8.2 years) in the structure of schizoaffective disorder or schizophrenia spectrum; type 3 — crisis of faith (5 men from the control group; mean age 40 ± 11.8 years) which is the psychological crisis with experience of God’s abandonment within the framework of personal development. Conclusion: the phenomenon of God’s abandonment can represent a range of psychological and psychopathological conditions: starting from spiritual psychological crisis up to wide range of psychiatric disorders: overvalued ideas, anesthetic and depersonalizing non-psychotic depressions, and delusional depressions or acute psychosis. The identiаfied types of states with the phenomenon of God’s abandonment had different diagnostic value.

Fear of artificial intelligence initiated by religious feelings

Fear of artificial intelligence initiated by religious feelings

ИЗ ИСТОРИИ СОВЕТСКОЙ ПСИХОЛОГИИ РЕЛИГИИ: К.К. ПЛАТОНОВ О ФЕНОМЕНЕ ВЕРЫ

The article reconstructs and critically analyzes the ideas about faith expressed by one of the key Soviet psychologists of religion, K.K. Platonov (1906–1984). It is told that initially the scientist interpreted faith as belief in the supernatural (later he changed his opinion), and considered it as a special religious feeling that creates an illusion of cognition and reality of what is created by fantasy. He defined the psychological nature of faith on the basis of the opposition between faith and knowledge, behind which he antagonized religion and science. Openly speaking from atheistic and Marxist positions, K.K. Platonov argued that (religious) faith is harmful and leads a person into the world of illusion. As non-religious analogs of faith, he proposed to call similar states “conviction”, “confidence”, “trust” and argued that all of them are absolutely different psychological phenomena. In this article, the author proves the opposite and argues that contrasting faith and knowledge within psychology is inapplicable. It is argued that K.K. Platonov’s ideas about faith reflect the conceptual apparatus, the peculiarities of scientific thinking and the ethos of Soviet science in the 1960–1980s. Despite the scientist’s engagement in the tasks of anti-religious propaganda, the author believes that K.K. Platonov’s lack of objectivity is partially compensated by his cognitive attitude to the phenomenon of faith. The author emphasizes the contribution of the scientist who introduced the concept of faith into the thesaurus of Soviet psychology and stimulated further studies of the phenomenon

Problems of Legal Regulation of Religious Feelings of Believers in the Russian Federation: Causes, Consequences and Solutions

Problems of Legal Regulation of Religious Feelings of Believers in the Russian Federation: Causes, Consequences and Solutions

Sosyal Öğrenme Bağlamında Kutsal Zaman Kültürüne Disiplinlerarası Bir Bakış

The coexistence of religion and culture emerges in folk beliefs at sacred times. Sacred times play a mediating role between God and his believers. The endeavour to access the Sacred Being results in the productivity of human beings and cultural heritage. Religious references on sacred time are associated with the behaviours of people and enable the emergence of many cultural elements. The representation of the Sacred over time creates "the culture of sacred time" unique to each society. Cultural practices in different forms at sacred times contribute to the acquisition of religious feelings and behaviours in religious education. The study aims to reveal the contribution of the culture of sacred time to the development of behaviour through social learning in religious education. Since the phenomenon of sacred time is a common problem in folklore and religious sciences, the study is carried out by interdisciplinary approach. The method of the study is systematic literature review on the resources of both disciplines. The study reveals the contribution of the culture of sacred time to the development of religious behaviours through Bandura's social learning theory and Vygotsky's cognitive development theory.