In this article, I explore the significance of the protological and eschatological dimensions of the Trinity, critiquing and building upon the Trinitarian doctrines of Karl Barth and Robert Jenson. The traditional doctrine of the Trinity tends to separate the Triune God’s saving economy, which Barth attempts to reconcile via reclaiming their inseparability in his Church Dogmatics. However, Jenson critiques Barth for continuing to abstract the eternal life of God from God’s act in history and instead proposes an eschatological view of the immanent Trinity as the temporal fulfillment of God’s economic actions. By placing Barth and Jenson in mutual dialogue, I argue for a balanced integration of Barth’s and Jenson’s perspectives, asserting that both the primordial existence and the eschatological fulfillment of the Trinity are critical to understanding the Triune God as the Creator and Redeemer. At the end of the article, I propose a soteriological panentheism that aims to reconcile these dimensions. This scheme highlights the continuous, dynamic interaction between God’s eternal nature and temporal creation.
{"title":"Reconceiving Trinitarian Creatorship and Redeemership through a Dialogue between Robert Jenson and Karl Barth: Soteriological Panentheism","authors":"Jongseock Shin","doi":"10.3390/rel15070849","DOIUrl":"https://doi.org/10.3390/rel15070849","url":null,"abstract":"In this article, I explore the significance of the protological and eschatological dimensions of the Trinity, critiquing and building upon the Trinitarian doctrines of Karl Barth and Robert Jenson. The traditional doctrine of the Trinity tends to separate the Triune God’s saving economy, which Barth attempts to reconcile via reclaiming their inseparability in his Church Dogmatics. However, Jenson critiques Barth for continuing to abstract the eternal life of God from God’s act in history and instead proposes an eschatological view of the immanent Trinity as the temporal fulfillment of God’s economic actions. By placing Barth and Jenson in mutual dialogue, I argue for a balanced integration of Barth’s and Jenson’s perspectives, asserting that both the primordial existence and the eschatological fulfillment of the Trinity are critical to understanding the Triune God as the Creator and Redeemer. At the end of the article, I propose a soteriological panentheism that aims to reconcile these dimensions. This scheme highlights the continuous, dynamic interaction between God’s eternal nature and temporal creation.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"17 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141646007","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists’ perspectives. Then, we address the dispute concerning the classification of Buddhist eco-ethics, proposing a typology that accommodates different perspectives. Finally, two methods are suggested to mediate the dispute over Buddhist eco-ethics and justify its holistic concept, that is, regarding Buddhist eco-ethics as a form of virtue ethics and as a product of “engaged Buddhism.” Here, it is also emphasized to include Buddhists’ perspectives when mediating the dispute. Accordingly, we put forward a holistic concept for Buddhist eco-ethics that incorporates three main macro perspectives: ecological ethics in Buddhism, Buddhism in ecological ethics, and Buddhists’ environmental activities. It is hoped that the wisdom of Buddhist eco-ethics can help us forge a path towards a more harmonious and sustainable world in the near future.
{"title":"Towards a Holistic Buddhist Eco-Ethics","authors":"Juan Wang, Joan Qionglin Tan","doi":"10.3390/rel15070844","DOIUrl":"https://doi.org/10.3390/rel15070844","url":null,"abstract":"The debate on Buddhist eco-ethics emerged in the late 20th century and continues to the present day, which fosters the intersection of Buddhist eco-ethics with environmental ethics. However, the current understanding of Buddhist eco-ethics still falls short of a holistic concept. To fill the gap, this paper argues that different macro perspectives should be considered in the process of developing a concept of holistic Buddhist eco-ethics. For this, we firstly attempt to clarify the dispute over the feasibility of Buddhist eco-ethics from the internal, external, and Buddhists’ perspectives. Then, we address the dispute concerning the classification of Buddhist eco-ethics, proposing a typology that accommodates different perspectives. Finally, two methods are suggested to mediate the dispute over Buddhist eco-ethics and justify its holistic concept, that is, regarding Buddhist eco-ethics as a form of virtue ethics and as a product of “engaged Buddhism.” Here, it is also emphasized to include Buddhists’ perspectives when mediating the dispute. Accordingly, we put forward a holistic concept for Buddhist eco-ethics that incorporates three main macro perspectives: ecological ethics in Buddhism, Buddhism in ecological ethics, and Buddhists’ environmental activities. It is hoped that the wisdom of Buddhist eco-ethics can help us forge a path towards a more harmonious and sustainable world in the near future.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"54 35","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141649581","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Ukrainian folklore genres least studied in a mythological context are the epic songs: dumas and spiritual verses. In particular, it is possible to find concepts of the beginning and the end of the world in these works. In many aspects, they are close to the Old Germanic ones, especially concerning the mythological connection between natural cataclysms and the breaking of family ties, as shown by several archaic examples. This article deals with these cosmogonic and eschatological notions in Ukrainian and Scandinavian epics. The author points to a similar outlook in both epic traditions and a similarity in emotional and evaluative identifications of events. These parallels must be owed to Germano-Slavic contacts in the early Middle Ages.
{"title":"Pre-Christian Eschatological Motifs in the Ukrainian Dumas and Spiritual Verses and Their Germanic Parallels","authors":"Mykhailo Rakhno","doi":"10.3390/rel15070846","DOIUrl":"https://doi.org/10.3390/rel15070846","url":null,"abstract":"The Ukrainian folklore genres least studied in a mythological context are the epic songs: dumas and spiritual verses. In particular, it is possible to find concepts of the beginning and the end of the world in these works. In many aspects, they are close to the Old Germanic ones, especially concerning the mythological connection between natural cataclysms and the breaking of family ties, as shown by several archaic examples. This article deals with these cosmogonic and eschatological notions in Ukrainian and Scandinavian epics. The author points to a similar outlook in both epic traditions and a similarity in emotional and evaluative identifications of events. These parallels must be owed to Germano-Slavic contacts in the early Middle Ages.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"59 30","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141649516","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Developing from Laozi’s ideals of non-action and naturalness, the ultimate goal in Zhuangzi’s philosophy is a state of xiaoyao 逍遥 (free and easy). This is often also described with the Chinese term wudai 無待, variously understood to mean “not depend on anything”, “depend on the ten thousand things”, or “depend on Dao 道”. This confusing expression has sparked a long and considerable debate. However, upon revisiting the original text, it becomes evident that Zhuangzi’s key expression is not wudai but rather dai 待 (depend on). I argue that the crucial phrase bi qie wuhu dai zai 彼且惡乎待哉 (not depend on anything, or, what can you depend on?) cannot simply be glossed with wudai, as it often is, but instead hints at the way one can become free and easy. This statement entails two interconnected inquiries: what to depend on and how to depend on it. The answer to both relates to Heaven. It is what we must depend on and this “depending” on Heaven can be divided into internally depending on one’s own self-transformative nature and externally depending on one’s relationship with Heaven. How we properly depend on Heaven involves realizing an interdependent relationship with Heaven that is seemingly non-interdependent, something only made possible by our full participation in hua 化 (transformation).
{"title":"Reconsidering the Term Dai 待 in Zhuangzi 莊子","authors":"Suixin Zheng","doi":"10.3390/rel15070845","DOIUrl":"https://doi.org/10.3390/rel15070845","url":null,"abstract":"Developing from Laozi’s ideals of non-action and naturalness, the ultimate goal in Zhuangzi’s philosophy is a state of xiaoyao 逍遥 (free and easy). This is often also described with the Chinese term wudai 無待, variously understood to mean “not depend on anything”, “depend on the ten thousand things”, or “depend on Dao 道”. This confusing expression has sparked a long and considerable debate. However, upon revisiting the original text, it becomes evident that Zhuangzi’s key expression is not wudai but rather dai 待 (depend on). I argue that the crucial phrase bi qie wuhu dai zai 彼且惡乎待哉 (not depend on anything, or, what can you depend on?) cannot simply be glossed with wudai, as it often is, but instead hints at the way one can become free and easy. This statement entails two interconnected inquiries: what to depend on and how to depend on it. The answer to both relates to Heaven. It is what we must depend on and this “depending” on Heaven can be divided into internally depending on one’s own self-transformative nature and externally depending on one’s relationship with Heaven. How we properly depend on Heaven involves realizing an interdependent relationship with Heaven that is seemingly non-interdependent, something only made possible by our full participation in hua 化 (transformation).","PeriodicalId":505829,"journal":{"name":"Religions","volume":"41 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141650005","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Erdene Zuu is the oldest extant Buddhist temple in the country of Mongolia, founded following the reintroduction of Tibetan Buddhism to Inner Mongolia in the sixteenth century. The subject of this paper is the building activities of the sixteenth and seventeenth centuries, particularly of the complex centering on Gurban Zuu (Three Temples), which are the main buildings of Erdene Zuu. The author first confirms Gurban Zuu’s ground plan based on measurements, and then interprets the “black-ink inscription” discovered on the ridge purlin of the Central Buddha Hall. This complex is then compared with Inner Mongolian Buddhist temples of the same period. Finally, the author studies whether or not the spatial structure of the temple architecture of the Mongolian Empire of the thirteenth and fourteenth centuries was continued at Erdene Zuu, and analyzes the position that Erdene Zuu occupied in the Tibetan Buddhist sphere. This comparative study investigates the origins of Erdene Zuu’s architectural spatial composition within East Asia.
{"title":"The Spread of Tibetan Buddhism in Mongolia from the 16th to the 17th Century: The Spatial Formation of the World Heritage Site Erdene Zuu Monastery","authors":"Muping Bao","doi":"10.3390/rel15070843","DOIUrl":"https://doi.org/10.3390/rel15070843","url":null,"abstract":"Erdene Zuu is the oldest extant Buddhist temple in the country of Mongolia, founded following the reintroduction of Tibetan Buddhism to Inner Mongolia in the sixteenth century. The subject of this paper is the building activities of the sixteenth and seventeenth centuries, particularly of the complex centering on Gurban Zuu (Three Temples), which are the main buildings of Erdene Zuu. The author first confirms Gurban Zuu’s ground plan based on measurements, and then interprets the “black-ink inscription” discovered on the ridge purlin of the Central Buddha Hall. This complex is then compared with Inner Mongolian Buddhist temples of the same period. Finally, the author studies whether or not the spatial structure of the temple architecture of the Mongolian Empire of the thirteenth and fourteenth centuries was continued at Erdene Zuu, and analyzes the position that Erdene Zuu occupied in the Tibetan Buddhist sphere. This comparative study investigates the origins of Erdene Zuu’s architectural spatial composition within East Asia.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"5 11","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-13","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141651616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In J.M. Coetzee’s Disgrace, the postsecular emerges as a critical framework to understand the characters’ search for home amidst the remnants of South Africa’s colonial legacy. This essay proposes an exploration of how the novel’s engagement with the postsecular scriptures and moments offers a nuanced perspective on the religious impulse within the literary form. I focus on the protagonist, Lurie, whose journey from a sexual scandal to a commitment to animal welfare symbolizes a broader quest for redemption and atonement. Contrasting Lurie’s postsecular odyssey is his daughter Lucy’s steadfast attachment to her farm, which becomes a battleground for historical racial tensions. Through a mythological critical approach, we interpret Lucy’s experience as a contemporary iteration of the scapegoat, embodying the sacrificial role in a society seeking reconciliation and healing. Our analysis extends to the novel’s esthetic and ethical dimensions, examining how Coetzee’s narrative challenges and reframes traditional religious narratives. By situating our discussion within the fields of the sciences of religions, theology, and mythology, I contribute to the understanding of literature as a vital medium for engaging with religious and theological themes. The essay concludes with a reflection on the implications of Coetzee’s postsecular discourse for the individual’s search for home and belonging in a post-apartheid context.
{"title":"Home, History, and the Postsecular: A Literary–Religious Inquiry of Disgrace","authors":"Liang Dong","doi":"10.3390/rel15070842","DOIUrl":"https://doi.org/10.3390/rel15070842","url":null,"abstract":"In J.M. Coetzee’s Disgrace, the postsecular emerges as a critical framework to understand the characters’ search for home amidst the remnants of South Africa’s colonial legacy. This essay proposes an exploration of how the novel’s engagement with the postsecular scriptures and moments offers a nuanced perspective on the religious impulse within the literary form. I focus on the protagonist, Lurie, whose journey from a sexual scandal to a commitment to animal welfare symbolizes a broader quest for redemption and atonement. Contrasting Lurie’s postsecular odyssey is his daughter Lucy’s steadfast attachment to her farm, which becomes a battleground for historical racial tensions. Through a mythological critical approach, we interpret Lucy’s experience as a contemporary iteration of the scapegoat, embodying the sacrificial role in a society seeking reconciliation and healing. Our analysis extends to the novel’s esthetic and ethical dimensions, examining how Coetzee’s narrative challenges and reframes traditional religious narratives. By situating our discussion within the fields of the sciences of religions, theology, and mythology, I contribute to the understanding of literature as a vital medium for engaging with religious and theological themes. The essay concludes with a reflection on the implications of Coetzee’s postsecular discourse for the individual’s search for home and belonging in a post-apartheid context.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"41 10","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141654886","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The available research suggests that the rate of involvement of people with disabilities and their families in the life of the Church is significantly lower than that of people without disabilities. The engagement of people with disabilities is largely dependent on (a) the level of religiosity; (b) intrinsic motivation; (c) the level of trust in the institutions of the Church; and (d) broadly understood accessibility factors. Barriers experienced by people with disabilities are complex in nature, and make these people dependent on the help of others. Overcoming them requires significant investment, commitment, and change in the Church institution. These issues are relatively rarely addressed in the literature. The few, usually partial studies tend to concentrate on specific disabilities, discussed with no reference to the family context. However, it is usually the case that the religiosity and church activity of a person with a disability are firmly rooted in their family reality, shaped by the level of religiosity of their parents, and sometimes dependent on their presence and involvement. The aim of this article, which is both theoretical and empirical in nature, is to answer the question of which barriers form an obstacle to participation in religious life for people with disabilities and their families in Poland. This study uses the results of a nationwide qualitative research (focus group interview method) conducted among people with physical and intellectual disabilities, the hard-of-hearing and the deaf, the visually impaired, and their carers. Data analysis enabled the identification of the following barriers: infrastructural, personal and organizational (family-related and extra-familial). These research results can provide guidance in pastoral work with people with disabilities and their families, improving not only the quality of their religious experience, but also the number of the faithful in the Church community.
{"title":"People with Disabilities and Their Families in the Roman Catholic Church in Poland: An Analysis of Barriers to Participation in Religious Practices","authors":"K. Zielińska-Król","doi":"10.3390/rel15070840","DOIUrl":"https://doi.org/10.3390/rel15070840","url":null,"abstract":"The available research suggests that the rate of involvement of people with disabilities and their families in the life of the Church is significantly lower than that of people without disabilities. The engagement of people with disabilities is largely dependent on (a) the level of religiosity; (b) intrinsic motivation; (c) the level of trust in the institutions of the Church; and (d) broadly understood accessibility factors. Barriers experienced by people with disabilities are complex in nature, and make these people dependent on the help of others. Overcoming them requires significant investment, commitment, and change in the Church institution. These issues are relatively rarely addressed in the literature. The few, usually partial studies tend to concentrate on specific disabilities, discussed with no reference to the family context. However, it is usually the case that the religiosity and church activity of a person with a disability are firmly rooted in their family reality, shaped by the level of religiosity of their parents, and sometimes dependent on their presence and involvement. The aim of this article, which is both theoretical and empirical in nature, is to answer the question of which barriers form an obstacle to participation in religious life for people with disabilities and their families in Poland. This study uses the results of a nationwide qualitative research (focus group interview method) conducted among people with physical and intellectual disabilities, the hard-of-hearing and the deaf, the visually impaired, and their carers. Data analysis enabled the identification of the following barriers: infrastructural, personal and organizational (family-related and extra-familial). These research results can provide guidance in pastoral work with people with disabilities and their families, improving not only the quality of their religious experience, but also the number of the faithful in the Church community.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"31 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141654209","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Daoist art of the bedchamber (fangzhong shu 房中術) constitutes a form of cultivation practice with the objective of promoting health and longevity through sexual techniques, generally applied within heterosexual contexts. However, with the evolution of male homosexuality culture during the Ming and Qing dynasties, depictions of the art of the bedchamber related to male homosexuality emerged in the literature of that era. This art was imaginatively traced back to Laozi and his disciple Yin Xi 尹喜. The sources explained the beneficial outcomes of these techniques by referring to classical Chinese cosmology: underage males were considered to have yin energy in their bodies, a condition similar to that in females, aligning with the fundamental principles of the heterosexual art of the bedchamber. Serving as a religious interpretation of emerging cultural trends rather than representing a new cultivation technique, this fictive art legitimizes homosexual practices among males, particularly those adhering to Daoism.
{"title":"The Daoist Art of the Bedchamber of Male Homosexuality in Ming and Qing Literature","authors":"Wanrong Zhang","doi":"10.3390/rel15070841","DOIUrl":"https://doi.org/10.3390/rel15070841","url":null,"abstract":"The Daoist art of the bedchamber (fangzhong shu 房中術) constitutes a form of cultivation practice with the objective of promoting health and longevity through sexual techniques, generally applied within heterosexual contexts. However, with the evolution of male homosexuality culture during the Ming and Qing dynasties, depictions of the art of the bedchamber related to male homosexuality emerged in the literature of that era. This art was imaginatively traced back to Laozi and his disciple Yin Xi 尹喜. The sources explained the beneficial outcomes of these techniques by referring to classical Chinese cosmology: underage males were considered to have yin energy in their bodies, a condition similar to that in females, aligning with the fundamental principles of the heterosexual art of the bedchamber. Serving as a religious interpretation of emerging cultural trends rather than representing a new cultivation technique, this fictive art legitimizes homosexual practices among males, particularly those adhering to Daoism.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"25 9","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141653616","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Papua, Indonesia, is a region of cultural and religious diversity. However, in facing social challenges, the development of youth character has become a critical issue. The Research and Development Centre for Religion, Ministry of Religious Affairs, Republic of Indonesia, conducted a survey of secondary schools. In 2021, the high school student index in Papua Province was below the national average. The aim of this study is to investigate the relationship and level of correlation between religiosity and integrity among youth in Papua. We employed Christian biblical figures as models to illustrate their methods of developing and maintaining moral and ethical attributes. The method used is a quantitative approach with descriptive and correlational techniques. The findings indicate a significant positive correlation (0.629) between the religious dimension and the integrity dimension. This demonstrates a strong relationship between these two dimensions. The conclusion of this study essentially implies that there is a beneficial and strong relationship between religious discipline and integrity. This suggests that the two dimensions work together to shape and develop the personality of the younger generation.
{"title":"The Relationship between the Religiosity and Integrity of Young Generations in Papua, Indonesia: Studies from a Christian Perspective","authors":"Fredrik Warwer","doi":"10.3390/rel15070839","DOIUrl":"https://doi.org/10.3390/rel15070839","url":null,"abstract":"Papua, Indonesia, is a region of cultural and religious diversity. However, in facing social challenges, the development of youth character has become a critical issue. The Research and Development Centre for Religion, Ministry of Religious Affairs, Republic of Indonesia, conducted a survey of secondary schools. In 2021, the high school student index in Papua Province was below the national average. The aim of this study is to investigate the relationship and level of correlation between religiosity and integrity among youth in Papua. We employed Christian biblical figures as models to illustrate their methods of developing and maintaining moral and ethical attributes. The method used is a quantitative approach with descriptive and correlational techniques. The findings indicate a significant positive correlation (0.629) between the religious dimension and the integrity dimension. This demonstrates a strong relationship between these two dimensions. The conclusion of this study essentially implies that there is a beneficial and strong relationship between religious discipline and integrity. This suggests that the two dimensions work together to shape and develop the personality of the younger generation.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"132 15","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141656645","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
While there is a large body of literature on different models of secularism and religion and politics, relatively scarce attention has been devoted to the experimentation of the moderate secularism model in authoritarian and Muslim-majority countries. This article brings a novel insight into the literature by unpacking the complex relationship between secularism, politics, and religion in Turkiye. The Turkish Republic was founded on the norm of authoritarian secularism that promulgates the exclusion of religion both from the political and public spheres. After the Justice and Development Party (JDP) came to power, Turkiye appeared to be moving toward moderate secularism through policies, such as the liberalization of the headscarf and the expansion of non-Muslim rights. By examining the transformed role of the Diyanet (the Presidency of Religious Affairs), Imam Hatip schools, and the conversion of church-turned-museums into mosques, this article illustrates that rather than moving in the direction of moderate secularism, the JDP has rather instrumentalized it and has eventually worked toward infusing Islamic norms into the Turkish state through bureaucratic and political initiatives. By examining and contextualizing the trajectory of secularism in Turkiye, this study contributes to the literature on religion, authoritarianism, and secularism in general, and ongoing debates on Turkish politics in particular.
{"title":"Old Wine in a New Bottle: Navigating Religion and Politics in Turkiye","authors":"L. Öztig, Umut Can Adısönmez","doi":"10.3390/rel15070836","DOIUrl":"https://doi.org/10.3390/rel15070836","url":null,"abstract":"While there is a large body of literature on different models of secularism and religion and politics, relatively scarce attention has been devoted to the experimentation of the moderate secularism model in authoritarian and Muslim-majority countries. This article brings a novel insight into the literature by unpacking the complex relationship between secularism, politics, and religion in Turkiye. The Turkish Republic was founded on the norm of authoritarian secularism that promulgates the exclusion of religion both from the political and public spheres. After the Justice and Development Party (JDP) came to power, Turkiye appeared to be moving toward moderate secularism through policies, such as the liberalization of the headscarf and the expansion of non-Muslim rights. By examining the transformed role of the Diyanet (the Presidency of Religious Affairs), Imam Hatip schools, and the conversion of church-turned-museums into mosques, this article illustrates that rather than moving in the direction of moderate secularism, the JDP has rather instrumentalized it and has eventually worked toward infusing Islamic norms into the Turkish state through bureaucratic and political initiatives. By examining and contextualizing the trajectory of secularism in Turkiye, this study contributes to the literature on religion, authoritarianism, and secularism in general, and ongoing debates on Turkish politics in particular.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"136 48","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-11","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141656241","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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