Johann Wier

This book deals with a fascinating and original claim in 16th-century Europe. Witches should be cured, not executed. It was the physician and scholar Johann Wier (1515-1588) who challenged the dominant idea. For his defense of witches, more than three centuries later, Sigmund Freud chose to put Wier’s work among the ten books to be read. According to Wier, Satan seduced witches, thus they did not deserve to be executed, but they must be cured for their melancholy. When the witch hunt was rising, Wier was the first to use some of the arguments adopted in the emerging debate on religious tolerance in defence of witches. This is the first overall study of Wier which offers an innovative view of his thought by highlighting Wier’s sources and his attempts to involve theologians, physicians, and philosophers in his fight against cruel witch hunts. Johann Wier: Debating the Devil and Witches situates and explains his claim as a result of a moral and religious path as well as the outcome of his medical experience. The book aims to provide an insightful examination of Wier’s works to read his pleas emphasizing the duty of every good Christian to not abandon anyone who strays from the flock of Christ. For these reasons, Wier was overwhelmed by bitter confutations, such as those of Jean Bodin, but he was also celebrated for his outstanding and prolific heritage for debating religious tolerance.

The Socio-religious Construction: The Religious Tolerance among Salafi Muslim and Christian in Metro

Salafi Islamic community has been negatively constructed as puritan, extreme, and exclusive group separated itself from the social space. This justification precludes possibility that Salafi groups can synergize with surrounding socio-religious conditions. This article reveals the socio-religious life among Salafi community of Ma’had Ittiba’us Salaf in Purwoasri Village, Metro City to maintain the Islamic Salafi concept and expanding network of its followers. The research methodology is qualitative using observation, interviews, and documentation studies to expose the Salafi movement. This study shows that the presence of Salafi in Purwosari can build good relations with other religious communities, both Muslims and non-Muslims (Chrisrtian). The synergy between Salafi Muslims and Christians in building a strong social construction in maintaining the peace values is facilitated by the FPKM organization. This study concludes that Salafi da’wah is not entirely around the radical activities and leads to violence. Salafis in Metro City use a lot of social networks, technology facilities, and local organizations to preach, be economically, and socially. Keywords: salafi, socio-religious construction, religious relation, tolerance Pandangan masyarakat tentang komunitas Islam Salafi telah terkonstruksi negatif sebagai kelompok puritan, ekstrim, dan ekslusif yang memisahkan dari lingkungan sosial. Justifikasi tersebut menutup kemungkinan Salafi dapat bersinergi dengan keberagaman sosial-keagamaan sekitarnya. Artikel ini bertujuan untuk mengungkap realitas kehidupan sosial-keagamaan komunitas Salafi Ma’had Ittiba’us Salaf di Kelurahan Purwoasri Kota Metro dalam mempertahankan konsep Islam Salafi dan memperluas jaringan pengikutnya. Metodologi penelitian ini adalah kualitatif dengan menggunakan data observasi, interview, dan studi dokumentasi untuk menjelaskan gerakan Salafi. Penelitian ini menunjukkan bahwa keberadaan Salafi di Purwoasri mampu membangun hubungan baik dengan komunitas kegamaan lainnya, baik Muslim maupun non-Muslim (Kristen). Sinergisitas antara Salafi dan Kristen dalam membangun konstruksi sosial yang kuat dalam menjaga nilai-nilai perdamaian difasilitasi dengan adanya Paguyuban FPKM. Penelitian ini menyimpulkan bahwa ternyata dakwah Salafi tidak secara keseluruhan terkonsentrasi dengan aktivitas radikal dan mengarah kepada kekerasan. Salafi di Kota Metro banyak menggunakan jaringan sosial, fasilitas teknologi, dan bergabung dalam Paguyuban untuk berdakwah, berekonomi, dan bersosial. Artikel ini masih terbatas pada skala penelitian di kota Metro, sehingga masih sangat mungkin untuk dilengkapi oleh kajian pada tempat lain dengan skala dan pendekatan yang berbeda. Kata Kunci: salafi, konstruksi sosial-kegamaan, relasi keagamaan, toleransi

The Strengthening of Religious Tolerance through Islamic Education Learning Based on Nonviolence Culture in Public University

The public university is an educational institution with heterogeneous and multicultural socio-religious and cultural background conditions for students, including the State University of Malang (UM). The problem that multicultural and multireligious campuses often face is intolerant behavior that allows acts of violence to occur. Nevertheless, interestingly, this does not happen at UM. That is because UM seeks to develop a tolerant attitude of students through Islamic religious education with a culture of non-violence. The aims of this study are: (1) to find out what nonviolence cultural values ​​exist in UM, and (2) what efforts are made by UM to strengthen religious tolerance through Islamic religious education with a culture of nonviolence. This qualitative research applies a case study with data collection techniques through interviews, observation, and documentation. Data analysis includes data collection, condensation, data display, and concluding. The results of this study, namely: (1) The values of the non-violent culture that is being developed by the State University of Malang (UM) are: (a) Rahmatan Lil'alamin values, (b) Peacebuilding values, and (c) Tolerance-values. (2) The strengthening of religious tolerance through non-violent culture through PAI learning at UM includes: (a) The PAI learning process is carried out in the classroom learning directly (2 credits) and in the form of Tafaqquhfiidiinil Islam (TDI) activities which are including public lectures PAI learning and intensive guidance on reading the Qur'an (1 credit) for a total of credit is 3. (b) Through Qur'an Study Club, and (c) Seminar activities on multiculturalism, tolerance, and religious harmony.

Religious Policy

A Roman emperor in late antiquity had to deal not only with military, administrative, and communicative matters, but also with the complex religious affairs of the time. Jovian was a Christian, and he made a clean break with Julian’s pro-pagan measures and returned to the religious policy of Constantine and Constantius II. He did not, however, issue anti-pagan measures. Jovian may have been in favor of Nicene Christianity if we can believe Athanasius’s letter addressed to him, as well as the Petitiones Arianorum. This set of four petitions to Jovian have been preserved among the apologetical writings of Athanasius and should therefore be treated with caution. In general, Jovian seems to have taken no sides in the various christological conflicts and debates of his time. He propagated religious tolerance as is evident from Themistius’s consular oration. Whether he issued a law of religious tolerance, as Themistius seems to suggest, remains in doubt. Regulating religion, dealing with dogmatic issues, or taking a position himself in religious conflicts seem not to have been among Jovian’s primary concerns.

Helen Nemanjić (?–1314)

Queen Helen Nemanjić (?–Brnjaci near Zubin Potok, February 8, 1314) was a Serbian medieval queen and consort of King Stefan Uroš I (r. 1243–1276), the fifth ruler of the Serbian Nemanide dynasty. She was the mother of the kings Stefan Dragutin and Stefan Uroš II Milutin. Today, she is known as Helen of Anjou (Jelena Anžujska in Serbian) although her real name was most probably Heleni Angelina (Ελένη Aγγελίνα). She was the founder of the Serbian Orthodox monastery of Gradac as well as four Franciscan abbeys in Kotor, Bar, Ulcinj, and Shkodër. Together with her sons, Kings Stefan Dragutin and Stefan Uroš II Milutin she helpedrenovation of Benedictine abbey of Sts. Sergius and Bacchus near Shkodër on Boyana river in present-day Albania. After the death of her husband, she ruled Zeta and Travunija until 1306. She was known for her religious tolerance and charitable and educational endeavors. She was elevated to sainthood by the Serbian Orthodox Church. Along with Empress Helen, the wife of Serbian Emperor Stefan Uroš IV Dušan, Queen Helen was the most frequently painted woman of Serbian medieval art. Six of her portraits can be found in the monumental painting ensembles of the Serbian medieval monasteries of Sopoćani, Gradac, Arilje, Đurđevi Stupovi (Pillars of St. George), and Gračanica, as well as on two icons and one seal. Queen Helen is also the only female Serbian medieval ruler whose vita was included in the famous collection of the “Lives of Serbian Kings and Archbishops” by Archbishop Danilo II, a prominent church leader, warrior, and writer.

About the Name Yoruba

A curious debate is going on about the group name of the Yoruba nation, the name ‘Yoruba’. All sorts of strange and fanciful things are being said about this name. Also, many people are calling on me to intervene in the debate. I therefore hereby intervene. But I cannot participate in the more flippant levels of debate over this or any matter; I can only make known the results of my serious research. I might add that what I reveal here is a small peep into a very important body of research on the Yoruba nation, a body of research that will, hopefully, soon appear as a book on the profile of the Yoruba nation. In modern times, the Yorùba people in Nigeria have exhibited a remarkable ́ degree and quality of unity as a people. Such strong unity is engendered primarily by their common love of, and pride in, their culture, their strong emphasis on development and modernization, and in their civilizational achievements in history and in modern times. It is also reinforced by their common identity with such ideals as love of freedom, respect for the individual, accountability of leadership and governance, the servanthood of rulers, religious tolerance and accommodation, hospitality towards all other peoples, tenacity in fighting for ideals, and a unique fixation, as a people, on progress in all facets of modern development and transformation.

Krausism in Spain Beyond Philosophy: Religious Tolerance, Social Harmony, Political Reformism and Modern Pedagogy

Krause's philosophy had a deep and long influence in Spain, where krausism went beyond academia to turn their ideas into reality by means of different associations and institutions. The reception of krausean thought took place in a really hostile context, especially due to the rejection by intransigent Catholicism that vilified Spanish krausism in terms of Religion, morals, politics and education. Despite that fact, krausism proved to be very influential in social theory, politics and education from the second half of the 19th century to the outbreak of the Spanish Civil War in 1936. This work is a summary presentation, a revisitation and an updated account of the history of krausism in Spain (with some references to Latin America) focusing on íts practical dimension.

Russian Empire’s Religious Institutions in the 18th - Early 20th Century: The Evolution of “Friend - Alien - Foe” Relations

The Russian governments three principal institutions to regulate the empires diverse religions from the 18th to the early 20th century are examined. Its author describes the evolution of these bodies, their features and purpose, as well as defining the concept of religious security by analyzing its specific historical content. The author also discusses the relationship between the institutions of the official Russian Church, religious tolerance for foreign confessions, and discrimination against the Old Believers through the prism of friend - alien - foe relations. This approach helps us understand the hierarchical nature of the relations and contradictions that existed between the institutions, whose activities regulated the religious life of the Russian Empires subjects until 1905. The article goes on to analyze the relationship between the official legal status of the Russian Church, imperial tolerance, and religious discrimination. It concludes that the formation of the three state-religious institutions that began in the 18th century ended during the reign of Emperor Nicholas I. That time saw the beginning of the gradual evolution of friend - alien - foe inter-institutional relations, which peaked under Emperor Nicholas in 1904-1906. The author also considers the changes in the governments policy towards the Russian schism of the 17th century, which ultimately removed the friend-or-foe opposition in the relations between the Russian state, the Russian Church and the schismatic Old Believers. In accordance with the modernized legislation on religious tolerance, lawful Old Believers and sectarians moved from the category of religious and political foes to that of aliens, to which foreign confessions traditionally belonged. Under the new legal and political conditions, intolerance and religious discrimination against the schism ceased to be an instrument of state policy.

The Effect of Inter-Religious Tolerance Development on Students in Gorontalo City

This study describes tolerance among religious communities and intolerant behavior in students. It also tests the hypothesis of whether there is a significant influence between fostering tolerance among religious communities and heterogeneous student behavior in the formal educational institutions in Gorontalo City. The study used quantitative research with a correlation method through a simple regression. Data were collected using a closed questionnaire, which involved 67 students. This study showed that there is a significant influence between fostering religious tolerance and intolerant behavior of students. This influence is shown by the regression coefficient number of F-count 115.577 with a significance level of 5% (F-table = 3.99). Besides, the value of determination (R Square) = 0,640 illustrates that tolerance among religious communities has a high effect on the tolerance behavior of students. Thus, it can be stated that 64% of the students’ tolerance behavior is affected by the religious communities’ tolerance, and the rest (36%) is influenced by other factors.