Map of Religions of Ukraine

2000 ◽  
pp. 97-99
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan
Keyword(s):  
Community Organizations ◽  
Religious Community ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

Ukraine is a multi-confessional state, where, as of January 1, 2000, 23 543 religious community organizations, monasteries, missions, fraternities, educational establishments belonging to 90 denominations, branches, churches are officially registered. (For comparison, at the beginning of 1991, the following organizations were registered in Ukraine: 9994, 1992 - 12962, 1993 - 15017, 1994 - 14962, 1995 - 16984, 1996 - 18 111, 1997 - 19110, 1998 - 20 406, 1999 - 21 843 organizations). In their property or use, there are over 16 637 religious buildings. Confessions have opened 250 convents, 184 missions, 49 brotherhoods, 121 religious schools, 7,165 Sunday schools and catechesis offices, and 194 periodicals. Religious needs of believers are satisfied by 21 281 priests, of whom 650 are foreigners.

scholarly journals Religious life of Ukraine in 1998 in figures

1999 ◽  
pp. 92-93
Author(s):  
Anatolii M. Kolodnyi
Keyword(s):  
Religious Life ◽  
Community Organizations ◽  
Religious Organizations ◽  
Religious Movements ◽  
Religious Schools ◽  
Sunday Schools ◽  
Complex Processes

In 1998, Ukraine continued to characterize complex processes in the field of religious life, interdenominational and inter-church relations. On January 1, 1999, there were 21,018 registered religious organizations, 825 communities declared their existence. Among these community organizations - 2,934, monasteries - 232 with 4609 monks, religious schools - 94 with 13078 listeners, missions - 144, fraternities - 35. Religious organizations had 19312 servicemen (of which 578 were foreigners), 6,400 Sunday schools, 173 periodicals. The official list includes 76 religious movements. If we consider the presence of four Muslim associations and three Jews, we can talk about the activities of 81 organized religious organizations.

scholarly journals Religious map of Ukraine

1996 ◽  
pp. 55-57
Author(s):  
Editorial board Of the Journal
Keyword(s):  
Religious Communities ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

Ukraine is a multi-confessional state, where, as of January 1, 1996, there are officially registered 17,635 religious communities of about 70 denominations, trends and opinions. In their property or use, there are more than 11 thousand religious buildings. There are 216 monasteries, 93 missions, 36 brotherhoods, 72 religious schools, 4597 Sunday schools and catechesis centers, and 85 periodicals. Religious needs of believers are met by 15,315 clergy, of which about 400 are foreigners.

Ukraine's Confessions in Digital Dimension

1997 ◽  
pp. 64-68
Author(s):  
Anatolii M. Kolodnyi ◽  
Oleksandr N. Sagan
Keyword(s):  
Religious Communities ◽  
Religious Schools ◽  
Sunday Schools ◽  
Religious Buildings

In 1996, the number of religious communities, united in about 70 denominations and religious areas, continued to grow and at the beginning of 1997 reached 18482 (of which 869 - operate without registration of their statutes, which is not prohibited by Ukrainian law). Their property or There are 11897 religious buildings (another 2616 are leased). There are currently 172 monasteries in obedience to 3892 monks and nuns, 26 brotherhoods, 104 missions, 68 religious schools (10799 students), 5032 Sunday schools and catechesis centers, 122 spiritual p periodicals, many of which, unfortunately, for one reason or another, only come out a few numbers a year. The religious needs of believers are satisfied with 16,429 priests, of whom 507 are foreigners, and we will consider these data in a confessional way.

scholarly journals Renewal Paradigm of the Ldii Community in Kediri

Al-Albab ◽  
2019 ◽  
Vol 8 (1) ◽  
pp. 119
Author(s):  
Hilmi Muhammadiyah
Keyword(s):  
Religious Identity ◽  
Organizational Identity ◽  
Community Organizations ◽  
Social Practices ◽  
Religious Community ◽  
Social Actors

This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.

scholarly journals Renewal Paradigm of the Ldii Community in Kediri

Al-Albab ◽  
2019 ◽  
Vol 1 (1) ◽  
pp. 119
Author(s):  
Hilmi Muhammadiyah
Keyword(s):  
Religious Identity ◽  
Organizational Identity ◽  
Community Organizations ◽  
Social Practices ◽  
Religious Community ◽  
Social Actors

This article attempts to explore the dynamics of the Lembaga Dakwah Islam Indonesia (LDII) or Indonesian Islamic Da'wah Institution community in Kediri of East Java, Indonesia in maintaining its existence, transforming and seeing the processes, patterns, and strategies that developed by the LDII. The article elaborates how social actors of the LDII carry out social practices continuously so that LDII can continue to survive, develop, and reform the doctrine and religious identity paradigm and its organizational identity thus being accepted by people in the region. The role of the actors as the agent in changing the character of the movement is discussed in this work. They have made strategies including building closeness to the authorities, building attitudes of openness, changing the image of the organization, strengthening identity, establishing dialogue and public cooperation with the Indonesian Ulema Council (MUI – Majelis Ulama Indonesia) that positioning LDII as a heretical and splinter organization, and establishing cooperation with Religious Community Organizations (Ormas) that are considered mainstream, such as NU (Nahdatul Ulama) and Muhammadiyah. This work attempts to provide materials and considerations in dealing with the issue of raising between the flow of splinters and established groups.

scholarly journals THE FINANCIAL POSITION OF THE ISLAMIC COMMUNITY AND ITS RELIGIOUS OFFICIALS IN SOCIALIST YUGOSLAVIA

2011 ◽  
Vol 5 (2) ◽  
pp. 233-259
Author(s):  
Dragan Novaković
Keyword(s):  
Religious Education ◽  
The State ◽  
Religious Community ◽  
Religious Buildings ◽  
Financial Position ◽  
Complex Process ◽  
Socialist Government ◽  
Constant State ◽  
To Come ◽  
The Times

Implementing its policy, the new socialist government took various systematic measures to confiscate the major part of the property of the Islamic Community and, thus, make it dependant on the constant state aid. Understanding the reality and acting cooperatively and pragmatically, the newly elected leadership regulated their relations with the state and, thus, created the necessary room for manoeuvre, in order to lessen the harshness of taken measures, preserve the material substance and establish the basis for constant economic strengthening of the community and its religious officials. Carefully and cautiously implemented measures for solving the issue of vakuf properties, that initially had the form of registration and basic protection against dilapidation and, later, gained their original sense expressed through the standpoint that the proper attitude of all the structures of the religious community and the believers towards that issue was of crucial importance for preservation of Islam on Yugoslav territories. The processes of democratization and creating institutional assumptions for opening and solving some important issues, encouraged the Muslim intellectuals to start the debate on the confiscated property, and the Islamic Community leadership to publicly demand its return and use for the development of the Islamic education and culture. Freeing itself from the imposed mechanisms of control, continuously strengthening and feeling unconstrained in front of more and more obvious weaknesses of the state, the Islamic Community reactivated, started and successfully closed the complex process of reestablishing of the religious duty of collecting qurban skins and donations for forming the fund of Zakat and Zakat-ul-Fitr. Correctly estimating the sensibility of its members, the funds were publicly intended for founding of the Faculty of Islamic Studies and expansion of the schooling system, nevertheless, using the donations from foreign Islamic communities for completing the reconstruction of the planned buildings, indicated that the real aim of those activities was to discipline the believers and attach them to the Islamic Community. Handling those important issues, the Islamic Community created the conditions for constant improvement of the financial position of its religious officials, thus ensuring their loyalty and readiness for engagement in realization of all the planned activities, including implementation of measures for achieving certain political goals. Continuously stabilizing and strengthening its economic basis through the donations of the believers both from the country and abroad and the aid from the international Islamic organizations, the Islamic Community created the conditions for realization of an ambitious programme developed around the intensive erecting of religious buildings, education of religious officials adapted to modern conditions, expansion of the publishing activity, including women into the activities of the religious community, systematic religious education of the youngest generation and preparing for the times to come.

scholarly journals Perkembangan Dakwah Muhammadiyah di Tombolo Pao Kabupaten Gowa

2021 ◽  
Vol 41 (1) ◽  
pp. 1-14
Author(s):  
Imran Rifai
Keyword(s):  
Data Analysis ◽  
Data Collection ◽  
Data Reduction ◽  
Community Organizations ◽  
Religious Community ◽  
Data Presentation ◽  
Analysis Techniques ◽  
Collection Data ◽  
History Of ◽  
Worship Practices

Muhammadiyah sebagai salah satu organisasi masyarakat keagamaan memiliki misi melakukan perubahan dalam kehidupan umat Islam kepada kondisi yang lebih baik. Melalui strategi amar ma’ruf nahi munkar sebagai dasar gerakan, Muhammadiyah bertujuan untuk memurnikan kembali ajaran Islam yang banyak dipengaruhi oleh hal-hal mistis. Termasuk yang terjadi di Kecamatan Tombolo Pao, keadaan masyarakat masih dipengaruhi oleh kepercayaan animisme dan dinamisme dengan praktik-praktik ibadah yang penuh dengan bid’ah, khurafat, takhyul dan syirik. Seiring dengan berdirinya Muhammadiyah, perlahan tapi pasti selalu memberikan bimbingan dan pencerahan dengan metode dakwah berdasarkan Al quran dan Hadis. Jenis penelitian ini menggunakan metode kualitatif, teknik analisis data yakni pengumpulan data, reduksi data, penyajian data dan penarikan kesimpulan. Tulisan ini fokus pada sejarah berdirinya Muhammadiyah serta pengaruh pemikiran dakwah Muhammadiyah di Kecamatan Tombolo Pao Kabupaten Gowa.  Implikasinya, dakwah yang dilakukan Muhammadiyah melalui berbagai sektor dan sasaran dakwah bisa dianut oleh organisasi masyarakat keagamaan lainnya, supaya diterima kalangan masyarakat luas seperti halnya yang terjadi di Tombolo Pao.***Muhammadiyah as one of the religious community organizations has a mission to make changes in the lives of Muslims to a better condition. Through the strategy of amar ma'ruf nahi munkar as the basis of the movement, Muhammadiyah aims to purify the teachings of Islam which are heavily influenced by mystical things. Including what happened in Tombolo Pao District, the condition of the community is still influenced by animistic beliefs and dynamism with worship practices that are full of heresy, superstition and shirk. Along with the establishment of Muhammadiyah, slowly but surely always provide guidance and enlightenment with da'wah methods based on the Qur'an and Hadith. This type of research uses qualitative methods, data analysis techniques, namely data collection, data reduction, data presentation and drawing conclusions. This paper focuses on the history of the founding of Muhammadiyah and the influence of Muhammadiyah's da'wah thought in Tombolo Pao District, Gowa Regency. The implication is that the da'wah carried out by Muhammadiyah through various sectors and targets of da'wah can be embraced by other religious community organizations, so that it is accepted by the wider community as happened in Tombolo Pao.

Changes and Developments of the Latin Patriarchate and the Melkite Catholic Church in the Post-Great War Lands of Palestine and Transjordan

2019 ◽  
Vol 32 (3-4) ◽  
pp. 239-280
Author(s):  
Paolo Maggiolini
Keyword(s):  
Community Development ◽  
Catholic Church ◽  
Community Organizations ◽  
Religious Community ◽  
Holy Land ◽  
World War ◽  
Complex Process ◽  
The Relationship ◽  
The Church ◽  
National Local

Abstract Reconsidering the relationship between the Latin Patriarchate of Jerusalem and the Melkite Catholic Church, the paper aims to analyze the changes and developments of the Catholic Church’s presence in post-World War I Palestine and Transjordan. It specifically examines how the dialectic and debate on the issue of Arabization and Latin-Melkite competition during the Mandate period went beyond the traditional inter-Church rivalry, epitomizing the progression of a complex process of reconfiguring the Catholic ecclesiastical and missionary presence in the Holy Land in efforts to amalgamate and harmonize its “national-local” and “transnational” scopes and characters. The paper will specifically look at the local Catholic dimension and its religious hierarchies to understand the logic behind their positioning in regard to such issues. This perspective makes it possible to reveal how local religious Catholic leaderships (of both the Latin Patriarchate and Melkite Catholic Church) sought to interpret and promote the reconfiguration of their respective Church and religious community organizations and structures in these two lands during the Mandate. The intra-Catholic perspective will help us understand how intra-denominational as well as inter-denominational competition acted as tools for missionary, ecclesiastical and community development as well as a catalyst of change, anticipating most of the issues that still characterize the complex position and condition of the Church in this territory.

scholarly journals ISLAM DAN PERADABAN

2016 ◽  
Vol 2 (1) ◽  
pp. 49
Author(s):  
Mukhamad Anieg
Keyword(s):  
Religious Belief ◽  
Language Education ◽  
Community Organizations ◽  
Arabic Language ◽  
Religious Community ◽  
Arabic Word ◽  
12Th Century ◽  
The Face ◽  
World Class ◽  
Islamic Civilization

<p>Abstract</p><p><span>! e word Civilization is often given the same meaning with culture. But there is a di$ erence in <span>meaning between the two terms. The term Civilization to civilization and Culture for culture. Similarly <span>differentiated between in Arabic word <span>Tsaqafah <span>(culture), said <span>Hadharah <span>(progress), and of the <span>Tamaddun<br /><span>(civilization). Al-kala’i argues that culture in the Arabic language means al-tsaqofah.Initially, i.e. from <span>the time of Rosululloh until the 12th century ad this civilization has managed successfully so that it can <span>give birth to world-class historians so that from here can also give birth to community organizations,<br /><span>the economic centre of the region, language, education, religious belief and science, all of which were <span>based on the religion of islam. Already quite a lot of Americans, Europeans and others converted to <span>Islam. However, unfortunately the addition of Muslims is not coupled the readiness concept in Islamic<br /><span>civilization progress. at this time the quantity of people the most is the religion of Islam which reached <span>1.4 billion people. But it is not the completion of the Muslims in the face of the progress of civilization.<br /><span>Finally the triumph of Islam was down. ! erefore, we must build the Islamic Civilization.</span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></span></p><p><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><span><br /><span><strong>Keyword:</strong> <span><em>Civilization, religious, community</em>.</span></span></span></span></span></span></span></span></span></span></span></span><br /></span></span></span></span></span></span></span></p>

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