Problems of “General Religious Teaching”

1964 ◽  
Vol os-7 (2-3) ◽  
pp. 106-115 ◽  
Author(s):  
E. A. Judge
Keyword(s):  
Religious Teaching

Al-Farabi and Ibn-Rushd on the Correlation between Philosophy and Religion

2007 ◽  
Vol 3 (2) ◽  
pp. 247-253
Author(s):  
Ainur D. Kurmanalieva
Keyword(s):  
Point Of View ◽  
Ibn Rushd ◽  
Philosophy And Religion ◽  
The World ◽  
Religious Teaching ◽  
Forms Of Knowledge

Al-Farabi and Ibn Rushd interpreted religion and philosophy as two forms of knowledge which complete rather than nullify each other. This point of view was unique and novel. In this regard, both of them emphasized that, if philosophy were an instrument of a select few people for the comprehension of the meaning of existence, then religion is what gives the general populace a way to express their understanding of life. Ibn Rushd strove to draw the attention of representatives of religious teaching to philosophy, and aimed together with them at the understanding of the world which surrounds humankind. While al-Farabi tried by means of logical arguments to establish the priority of philosophy with reference to religion, Ibn Rushd did not restrict himself to the harmonizing of religion and philosophy, but attempted to use religion for the popularization of philosophy, as well as the raising of its prestige. Ibn Rushd fully realized that it was not necessary for science to argue with religious orthodoxy.

scholarly journals Social Interaction: A Study on the Openness Attitude of Both Religion Believers towards the Other Believers in the Southern Thailand

2016 ◽  
Vol 12 (7) ◽  
pp. 66
Author(s):  
Jaffary Awang ◽  
Mutsalim Khareng ◽  
Zaizul Ab. Rahman ◽  
Rohanee Machae ◽  
Khaidzir Ismail
Keyword(s):  
Social Interaction ◽  
Basic Concept ◽  
Religious Pluralism ◽  
Descriptive Analysis ◽  
Interaction Process ◽  
The Other ◽  
Good Relationship ◽  
Southern Thailand ◽  
Religious Teaching ◽  
Plural Society

<p>The Southern of Thailand citizens are known as the plural society that possesses various different religions. Even though the citizens are from multi-religious society, the majority of them are Muslims and followed by the Buddhists. It is a continuous issue for the religious believers in the Southern of Thailand in communicating with the other religious believers. Their interaction process is always accompanied by the suspicion and doubt among each other. Among the concepts of harmonious living in a religious pluralism society, openness attitude is the most important basic concept. It plays the significant role as a tool to form a good relationship among people. Therefore, this study is meant to scrutinize to which extent the religious teaching that teaches on the religious harmonious of life influence its believers in interpreting it to an openness attitude in their daily interaction. This study utilised two main methods namely the qualitative and the quantitative approaches. The results from the descriptive analysis depict that most of religious believers in the Southern of Thailand possess the openness attitude in interacting with the other believers at a good level as 40.02% of them agreed, and 30.96% of them strongly agreed on the issue. Hence, the findings have convinced the study that majority of the citizens in the Southern of Thailand are highly motivated to live harmoniously. Nevertheless, it cannot be denied that there are some of the religious believers failed to practice the openness attitude when interacting with the other believers, so it is a must to identify the causes in order to offer the best solution for it.</p>

Honoring the Divine as Virtue and Practice in Maimonides

2008 ◽  
Vol 16 (2) ◽  
pp. 195-251 ◽  
Author(s):  
Don Seeman
Keyword(s):  
Human Life ◽  
Religious Language ◽  
Negative Theology ◽  
Visible Sign ◽  
Human Ability ◽  
Religious Teaching ◽  
The Relationship ◽  
Guide Of The Perplexed

AbstractHonoring the divine is central to Maimonides' ethical and religious phenomenology. It connotes the recognition of radical divine incommensurability and points to the hard limits of human ability to know God. Yet it also signals the importance of philosophical speculation within those limits, indicating the intellectual and ethical telos of human life. For Maimonides, to honor or show kavod to God is closely related to the meaning of the divine glory (also known as kavod) that Moses demands to see in Exodus 33. Moses' demand to see the kavod is usually interpreted as a quest for some visible sign of God's presence or, at least, for a created light whose existence could testify to the authenticity of Moses' prophecy. Maimonides is alone among early interpreters in treating Exodus 33 as a parable of the philosophical quest to apprehend divine uniqueness, which leads first to negative theology and then to imitatio Dei. This article argues that the theme of divine kavod links Maimonides' philosophical, literary, and even medical concerns with his practical religious teaching, and connects the Guide of the Perplexed with his other legal and interpretive works. Maimonides' consistent fascination with Exodus 33 helps to organize his reflections on human perfection, ethics, and the relationship between idolatry and everyday religious language, distinguishing him from dominant trends in both Judaeo-Arabic and later kabbalistic thought.

La Diana of Montemayor as Social and Religious Teaching.

MLN ◽  
1986 ◽  
Vol 101 (2) ◽  
pp. 432
Author(s):  
Elizabeth Rhodes Primavera ◽  
Bruno Mario Damiani
Keyword(s):  
Religious Teaching

scholarly journals ALEKSANDR DOBROLYUBOV ON HIS WAY TO THE ‘MOST EXALTED BROTHERHOOD’. WHAT DOES IT MEAN NOT TO BE LEO TOLSTOY

2018 ◽  
pp. 127-156
Author(s):  
O. Sluzhaeva
Keyword(s):  
Military Service ◽  
Group Performance ◽  
Russian Literature ◽  
Leo Tolstoy ◽  
Folk Culture ◽  
Russian State ◽  
Religious Teaching ◽  
State Library ◽  
Literate Society ◽  
The Invisible

Based on letters, archived documents and the works written by A. Dobrolyubov during his religious exploration, after he set off on a pilgrimage across Russia, this article considers the foundations of the poet’s religious teaching and its perception by peasants and ‘literate’ society. The researcher focuses on A. Dobrolyubov’s collections of poetry From the Invisible Book [Iz knigi Nevidimoy], My Eternal Fellow-Travellers [Moi vechnie sputniki] and the songs he composed for group performance during community/brotherhood gatherings. A particularly valuable input is provided by I. Yarkov’s archive about Dobrolyubov and his followers (kept at the manuscripts departments of the Russian State Library and the Samara M. Gorky Literary Museum).The researcher points out that Dobrolyubov’s religious teaching, which used to enjoy a big following across a wide geography, was either ignored or misinterpreted in literary circles, and that, once he cut off his ties with the intellectuals, his contemporaries began to compare Dobrolyubov with Leo Tolstoy and those characters of classical Russian literature whose devoted their lives to the search for God and the truth. Dobrolyubov’s ideas of refusal to perform military service, genuine emancipation of peasants, the inner revolution as a prerequisite for progress, a universal unity, and respect for folk culture are not unlike the values that shaped European democracies.

scholarly journals Um programa religioso num contexto secular os professores de Educação Moral e Religiosa Católica no concelho do Porto

2021 ◽  
pp. 97-117
Author(s):  
Tiago Pinto
Keyword(s):  
Public Schools ◽  
Religious Education ◽  
Catholic Church ◽  
Roman Catholic ◽  
Roman Catholic Church ◽  
Religious Teaching ◽  
New Challenges

This article explores the programmatic representations of Catholic Moral and Religious Education(EMRC) teachers, regarding the disciplineprogram, in public schools in the municipality of Porto (Portugal). Through a diachronic approach to the socio-religious panorama and Catholic religious teaching in Portuguese public schools, it is possible to identify, nowadays, new challenges for the Roman Catholic Church andforits school educators. The interviews carried out showed that teachers tend to consider the study planas limited, unmotivating and with excessive religious contents, so they proposed a subjectof moral and religious education not confined to the Catholic universe.

scholarly journals POTRET PENDIDIKAN AGAMA ISLAM DI SEKOLAH UMUM

2016 ◽  
Vol 3 (1) ◽  
pp. 187
Author(s):  
Abd. Rouf
Keyword(s):  
Religious Education ◽  
Time Allocation ◽  
Islamic Education ◽  
Teaching Staff ◽  
Religious Knowledge ◽  
Credit Hours ◽  
Instructional Process ◽  
Religious Teaching ◽  
The Subject ◽  
Optimal Implementation

<p><strong>Bahasa Indonesia:</strong></p><p>Praktik pendidikan agama Islam di sekolah (umum) amatlah minim atau kurang maksimal. Secara umum, jumlah jam pelajaran agama di sekolah rata-rata 2 jam per minggu. Dengan alokasi waktu seperti itu, jelas tidak mungkin untuk membekali peserta didik dengan pengetahuan, sikap, dan keterampilan agama yang memadai. Oleh karena itu, harus dilakukan strategi alternatif dalam memenuhi kebutuhan peserta didik akan pendidikan agama di sekolah umum, antara lain: melalui kegiatan ekstra kurikuler berbasis keruhanian, tambahan-tambahan materi kegamaan di luar jam pelajaran, menyisipkan muatan keagamaan kedalam semua bidang studi umum, dan lain sebagainya. Sumber daya guru agama Islam juga perlu terus ditingkatkan kualitasnya, baik dari segi content maupun metodologi. Di samping itu, proses pelaksanaan pendidikan agama Islam harus selalu dilaksanakan dengan baik dan maksimal. Evaluasinya tidak cukup hanya menilai aspek kognitif siswa, tetapi harus juga melihat dan menilai aspek afektif dan psikomotoriknya. Ketiga domain (kognitif, afektif, psikomotorik) pendidikan agama Islam harus dilihat dalam pelaksanaan penilaian, sehingga bersifat komprehensif.</p><p> </p><p><strong>English:</strong></p><p>Islamic education subject in secular school is quite minimal in its duration. Generally, it takes only two credit hours per week in such kind of school. Due to the time allocation, it is clearly impossible to hand down student standard religious knowledge, attitude, and skills. Therefore, the school needs to find an alternative way to respond the needs of standard religious education in secular schools. Some of the implemented strategies are the religious extra-curricular program, extra hours for the subject, and integrated the religious messages in non-religious subjects. Religious teaching staff must also be upgraded in terms of the quality, either the subject matter enrichment or the instructional process. In addition, the instructional process needs optimal implementation. The evaluation should cover the cognitive, affective, and psychomotor areas. The three previously mentioned domain in Islamic education subject must be carefully and comprehensively assessed.</p>

scholarly journals DEMOKRASI DI INDONESIA Antara Pembatasan dan Kebebasan Beragama

2010 ◽  
Vol 17 (1) ◽  
pp. 9
Author(s):  
Abu Hafsin
Keyword(s):  
Judicial Review ◽  
Religious Freedom ◽  
Religious Groups ◽  
Ambiguous Words ◽  
Clear Explanation ◽  
Religious Teaching

<p>Democracy has been understood differently. Law no.1/PNPS/1965 which<br />is previously recognized as protection of religious followers is recognized as<br />limitation that denied principle of democracy recently. The polemic of religious<br />freedom ended with proposal of judicial review on law no.1/PNPS/1965 proposed</p><p>by some group of societies. This proposal, finally, is rejected by prime<br />court. This rejection can be corrected since UUD 1945 follows an expressive<br />relativism on religious freedom. Because of the existence of ambiguous words<br />in such law, revision is really needed so that there will be a clear explanation<br />related to who has the authority to determine whether certain religious teaching<br />is wrong or not. It is important to solve the problematic matters faced by government and certain religious groups.</p><p><strong>Keywords</strong> : demokrasi, relativisme</p>

scholarly journals THE INTERPRETATION OF THE FIRST VERSE [KETUHANAN YANG MAHA ESA] OF PANCASILA

2017 ◽  
Vol 18 (1) ◽  
pp. 1-10
Author(s):  
Saiful Hakam
Keyword(s):  
Political Power ◽  
The Political ◽  
Divine Omnipotence ◽  
Early Beginning ◽  
Religious Teaching ◽  
Strong Position ◽  
The Republic ◽  
Original Interpretation

Historically, In Indonesia, there are two interpretation of the first verse of Pancasila. The first is [Pengakuan adanya Tuhan] Recognition of the Divine Omnipotence. This translation is used to use by secular group including communist and non-Muslim group especially Buddhist and Hindus. This interpretation was dominant in 1945-1965 when Sukarno as the creator of Pancasila still dominated the political power. Or, this verse was dominant when the secular-nationalist group still had strong position in Indonesia. The fact of it is during the time there was no a policy about official religions from state and the requirement of religious teaching in schools and universities. And, it must be noted that Sukarno as the creator of Pancasila in Guided Democracy era, strongly interpreted Pancasila in his speech and address as the Nasakom that is National, Religion, and Communist. Sukarno as the creator of Pancasila strongly insisted that he was truly nationalist and in his heart he was a truly Muslim. So, it can be said the Recognition of the Divine Omnipotence is the original interpretation of the first verse of Pancasila. My argumentation is originally in the early beginning of the Republic the meaning of religion was religion as a faith not as an institution

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