Bioethics and health researchers often turn to Islamic jurisconsults (fuqahā’) and their verdicts (fatāwā) to understand how Islam and health intersect. Yet when using fatwā to promote health behavior change, researchers have often found less than ideal results. In this article we examine several health behavior change interventions that partnered with Muslim religious leaders aiming at promoting organ donation. As these efforts have generally met with limited success, we reanalyze these efforts through the lens of the theory of (...) planned behavior, and in light of two distinct scholarly imperatives of Muslim religious leaders, the ʿilmī and the islāhī. We argue for a new approach to health behavior change interventions within the Muslim community that are grounded in theoretical frameworks from the science of behavior change, as well the religious leadership paradigms innate to the Islamic tradition. We conclude by exploring the implications of our proposed model for applied Islamic bioethics and health research. (shrink)

Religious leaders face numerous mental health challenges, and prior research suggests that some experience symptoms of post-traumatic stress disorder (PTSD) due to work-related experiences. This study employed a diverse sample of 274 religious leaders to (a) qualitatively describe the types of work-related experiences they identify as particularly stressful or overwhelming, (b) assess the prevalence of PTSD symptoms associated with these experiences, and (c) test hypothesized associations between PTSD symptoms and narcissism. The study found that the stressful (...) experiences reported typically involved relational conflict, having limited resources, or caring for people suffering. Over half of the sample endorsed symptoms that were above the cutoff for a clinical concern for PTSD, and PTSD symptoms were significantly associated with symptoms of both vulnerable narcissism and grandiose narcissism. Practical implications for the ongoing formation and support of religious leaders are discussed. (shrink)

How did Elijah Muhammad's establishment of the Nation of Islam affect the civil rights movement in the United States? Philosophers and Religious Leaders answers that question and others as it presents 200 leaders whose lives and work have greatly influenced the world we live in today. Profiles include: Muhammad Abduh—architect of Islamic modernism. Mary Daly— influential feminist theologian and philosopher. Mary Baker Eddy—founder of Christian Science. Mencius (Meng K'o)—Confucian moral philosopher and interpreter. Shang Yang—Chinese philosopher of legalist (...) school. (shrink)

Revision and updating of ''The story of religion'' in the light of recent discovery and research including the Qumran Scrolls.

Feminist relational theory can provide a theoretical framework for understanding and affirming the agency of women Cambodian religious leaders; an agency that can be overlooked if one assumes it co...

Religion holds unique importance in peoplereligious factor effectiveness in rural areas. They thought that religious leaders could contribute positively to community education, and suggested ways in which they could educate the community in reproductive health issues. They also suggested various channels through which religious leaders could be approached to convince them to cooperate in reproductive health programmes. The study concludes that involving religious leaders in rural settings could enable reproductive health programmes and services to (...) reach more conservative groups in society, and thus contribute effectively to bringing about positive change in the attitudes of Pakistani society towards reproductive health. (shrink)

pt. 1. Ramanuja, Madhva, Chaitanya, Vedanta Desika, Meykandar, Asvaghosoa, Utpaladeva, Kumarila Bhatta, Udayanacharya.

Background Little is known about the attitudes and practices of intensivists working in Lebanon regarding withholding and withdrawing life-sustaining treatments. The objectives of the study were to assess the points of view and practices of intensivists in Lebanon along with the opinions of medical, legal and religious leaders regarding withholding withdrawal of life-sustaining treatments in Lebanese intensive care units. Methods A web-based survey was conducted among intensivists working in Lebanese adult ICUs. Interviews were also done with Lebanese medical, (...) legal and religious leaders. Results Of the 229 survey recipients, 83 intensivists completed it, i.e. a response rate of. Most respondents were between 30 and 49 years old, Catholic Christians, anesthesiologists, working in Beirut. Ninety-two percent of them were familiar with the withholding and withdrawal concepts and 80% applied them. Poor prognosis of the acute and chronic disease and futile therapy were the main reasons to consider withholding and withdrawal of treatments. Ninety-five percent of intensivists agreed with the “Principle of Double Effect”. The main withheld therapies were vasopressors, respiratory assistance and CPR. Most of the respondents reported the decision was often to always multidisciplinary, involving the family, and the patient, or his advance directives or his surrogate and the nurses. The interviewees agreed there was a law governing withholding and withdrawal decisions/practices in Lebanon. Christians and Muslim Sunni leaders declared accepting those practices. Conclusion Withholding and withdrawal of LSTs in the ICU are known concepts among intensivists working in Lebanon and are being practiced. Our results could be used to inform and optimize therapeutic limitation in ICUs in the country. (shrink)

The Emotional Intelligence of Jesus introduces readers to key principles of emotional intelligence--self-awareness, empathy, assertiveness, optimism, and stress management--illustrating them in the life of Jesus and offering practical applications for leaders today.

This paper reviews intersecting paths that bring ethics, values, and integrity into development thinking, arguing that religious voices are likely to be heard more frequently in future development debates, with repercussions for development thinking and practice. The case of governance, corruption, accountability and responsibility is highlighted as an example. Here religious experience, actors, and institutions offer wisdom and material experience, but their roles have been less active and visible than the prophetic traditions and expectations of religious teachings (...) would suggest. The actual and expected entry of different religious voices into governance debates poses new challenges for relationships and partnerships. The paper describes seven areas where faith institutions could and should engage more actively on governance issues. Among these areas, speaking substantively and forthrightly about the issues at stake and contributing to the public discourse at international, national and local levels have special significance. Emerging new forms of partnership, dialogue and alliance among religious and development institutions are part of the ongoing paradigm shift about directions and instruments for international development. More active engagement with faith institutions around governance issues has the potential to contribute to raising standards of development work in many areas. (shrink)

The author is convinced that autobiography is revelatory of great cultural movements, and that the Christian faith is historically multi-dimensioned. Tsanoff has a marvelous facility to bring together diverse materials into a conceptual whole. He is capable of making St. Augustine representative of the patristic period and Newman of the Anglo-Catholic wing of the Church of England. In addition to these two Christian thinkers, Tsanoff portrays St. Teresa of Avila, George Fox, John Bunyan, John Wesley, Ernest Renan, count Tolstoy, Albert (...) Schweitzer, and Pope John XXIII. Each represents what Tsanoff calls an "alternative in Christian experience." And each describes in his own person a significant development in the ongoing life of the Christian community. Tsanoff's Autobiographies can be a very useful book, especially for courses dealing with the history of Christian thought. The author is faithful to the scholarly texts, quoting when necessary, providing anecdotes about the life of a theologian when illuminating. A good, substantial, interesting and helpful volume.--W. A. J. (shrink)

Using a panel data of 806 U.S. firms from 2006 to 2015, we find that in their ratings of corporate social responsibility performance, firms with top managers who attended religiously affiliated schools outperform their peers with no such managers. The positive relationship between religious school attendance and CSR performance is stronger among firms with lower level of community religiosity or less external monitoring. Our findings lend support to early theoretical work that suggests managerial CSR-oriented values can be key motivating (...) factors for CSR initiatives. (shrink)

HIV is a deadly reality in South African communities, where people living with HIV (PLWH) do not only face physical sickness but also severe stigmatisation. Literature shows that spiritual leaders (religious leaders/traditional healers) can have a very meaningful role in the reduction of HIV stigma. This article reports on part of a comprehensive community-based HIV stigma reduction intervention with PLWH and people living close to them, which included partners, children, family members, friends, community members and spiritual (...) class='Hi'>leaders. The focus of this article is on the experiences of spiritual leaders during and after the HIV stigma reduction intervention. The research took place in both an urban and rural setting in the North-West Province of South Africa and data collection was done by means of in-depth interviews with the spiritual leaders. The interaction with PLWH during the intervention activated new experiences for spiritual leaders: acceptance and empathy for PLWH, an awareness of their own ignorance, a stronger realisation of God’s presence and a realisation that they could inspire hope in PLWH. A greater awareness was created of HIV and of the associated realities regarding disclosure and stigma. The inclusion of spiritual leaders as well as PLWH brought about a positive shift in the attitudes of communities through the increase of knowledge and understanding of HIV stigma. They saw themselves playing a much greater part in facilitating such a shift and in reducing HIV stigma in their own congregations and their communities at large. (shrink)

Religious leaders are being viewed as agents with influence over environmental opinion and attitude building. In public environmental project impact debate the Christian religious leaders may play an increasingly complex role due to their anthropocentric position. Roşia Montană Gold Corporation is such a project where The Romanian Orthodox Church has taken a position right from the beginning. Our study explores the local impact area religious leaders' attitudes as to the mining project in particular and (...) the overall view of environmental concerns in religious sermon in general. Orthodox, Catholic, Reformed and Baptist representatives have been interviewed. The main conclusion we drew is that environmental concerns can create leadership style dissonances between different hierarchical levels of the same religious hierarchies, but with benefits at the communitarian-religious levels. The practical implications that arise from this and the possible directions for future research are outlined in the final chapter of our study. (shrink)

Business scholars have recently proposed that the virtue of personal wisdom may predict leadership behaviors and the quality of leader–follower relationships. This study investigated relationships among leaders’ personal wisdom—defined as the integration of advanced cognitive, reflective, and affective personality characteristics (Ardelt, Hum Dev 47:257–285, 2004)—transformational leadership behaviors, and leader–member exchange (LMX) quality. It was hypothesized that leaders’ personal wisdom positively predicts LMX quality and that intellectual stimulation and individualized consideration, two dimensions of transformational leadership, mediate this relationship. Data (...) came from 75 religious leaders and 1–3 employees of each leader (N = 158). Results showed that leaders’ personal wisdom had a positive indirect effect on follower ratings of LMX quality through individualized consideration, even after controlling for Big Five personality traits, emotional intelligence, and narcissism. In contrast, intellectual stimulation and the other two dimensions of transformational leadership (idealized influence and inspirational motivation) did not mediate the positive relationship between leaders’ personal wisdom and LMX quality. Implications for future research on personal wisdom and leadership are discussed, and some tentative suggestions for leadership development are outlined. (shrink)

Churches are considered one of the important structures responsible for providing care and support to vulnerable populations. One such population are children in need of care and support. This article presents the support provided by Pentecostal religious leaders to children needing care and protection. The study was conducted in Pentecostal churches in Tshwane Metropolitan Municipality, which is found in Gauteng province, South Africa. This qualitative study used an interpretative phenomenological analysis design. Data were collected from nineteen purposively selected (...) leaders in Pentecostal churches using face-to-face semi-structured interviews. Data analysis was guided by the interpretative phenomenological analysis framework for data analysis. Findings indicate that religious leaders within Pentecostal churches are involved in providing care and support to children in need of care. The process they are engaged in include proper identification of those children, attending to physical, psychosocial and spiritual needs. However, each religious leaders use their approach depending on the relationship they have with members of government institutions such as police services and social workers. In order to enhance the support provided the children in need of care and protection, by religious leaders within Pentecostal churches, it is recommended that religious leaders are well informed about the role of different members of multidisciplinary teams such as social workers, psychologists, police officers, parents and other community structures. Moreover, there should be formalised collaboration and referral processes that will ensure that the child’s rights are not further violated in the process of provision of support.Contribution: The study contributes to the body of knowledge regarding the role Pentecostal church religious leaders are playing in child protection. Furthermore, it sheds light on the importance of a multidisciplinary approach to ensure that children in need of care and protection are holistically supported. (shrink)

Leaders’ morality in the context of principals in Christian school is of great significance in the education environment. However, there are gaps between religious insights, western education and principal’s leadership in Christian schools in Indonesia. Anthropological, social, cultural and other differences can pose hindrances to the effective implementation of external ideas. Therefore, this research emphasises the importance of embracing moral religious leadership values from local cultural heritage that are appropriate to the Indonesian context. Tonaas and Walian leadership (...) in Minahasa are promising alternatives that can contribute to the discourse on principals’ morality in Christian school. This research adopts a descriptive qualitative methodology, critical analysis and argumentation to explore the intersection of moral leadership, local cultural heritage and educational leadership in Christian schools in Indonesia. As a result, the morality values of Tonaas and Walian religious leaders in Minahasa demonstrate the significance of responsibility towards the Christian school environment.Contribution: The results of this study contribute to the conversation about morality among leaders in the Christian school environment. Specifically, the religious leadership of Tonaas and Walian in Minahasa provides valuable local insights that are relevant to the context of education and principals in Indonesia. (shrink)

This book is the result of years of collaboration between the authors on work in religious ethics. The collaboration started when we published the first edition of The Blackwell Companion to Religious Ethics with William Schweiker as editor and David Clairmont as project assistant. Through the encouragement of our publisher, Rebecca Harkin of Wiley-Blackwell, it was decided that a basic text was needed on the meaning and method of religious ethics, and, further, a book that could be (...) used in connection with the Companion at several levels of academic instruction: undergraduate, graduate, and in the training of religious leaders. Religious Ethics: Meaning and Method is that book. It elaborates and expounds the account of religious ethics developed by William Schweiker as a multidimensional theory of the religious and moral life for our global times. (shrink)

Swami Vivekananda, 1863-1902, Indian philosopher and religious leader.

This article examines the extent to which ethno-religious conflicts have affected sustainable development in Nigeria. The destruction of lives and property by reckless ethnic and religious extremists has been a challenging key factor to sustainable development in Nigeria. This article aims to reflect on the ethno-religious conflicts in Nigeria from an epistemological point of view, ascertain the major causes of these conflicts and seek solutions to address the root causes. The article concludes that religious intolerance among (...) Nigerians from different religious groups is the result of the misinterpretation of religious teachings of the leaders of terrorist groups to their followers and that ethno-religious conflicts in Nigeria affect sustainable development as they lead to loss of lives and destruction of property, among others. It is also indicated that the effects of ethno-religious conflicts in Nigeria lead to an increase in the unemployment rate, withdrawal of foreign investments and education imbalance. The article concludes by arguing that ethnicity and religious crises are unhealthy for the nation’s sustainable development and that no price paid in the direction of resolving these conflicts can be considered to be too much. It is recommended that religious leaders form the minds of Nigerians with the teaching of love and peace, as it is proclaimed in their various religious books and beliefs.Contribution: This article brought to light the major factors instigating continuous ethno-religious conflict in Nigeria that has led to much social unrest. Theological reflection of the influence of religion in promoting peaceful coexisting environment was analysed. This work would be of immense benefit to religious bodies, government, civil society and students. (shrink)

This article is a result of a massive survey conducted in Tulungagung, a south-eastern Javanese middle town in the early 2022. The survey involves 2569 data collectors that successfully, following a series of data cleansing, reported refined 7140 data survey. The article is a descriptive analytic which shows the views of respondents of the survey. They are leaders in many Javanese villages in the city which include religious leaders (RL), leaders of community (LC), and young (...) class='Hi'>leaders (YL). The survey addresses four important issues that have been officially recognised as the official four pillars of religious moderation (_moderasi beragama_), namely commitment for Indonesian nationalism, tolerance, anti-violence, acceptance to local cultures. The survey finds that there has been no worrying indicator threatening the four pillars of _moderasi beragama_ and argues that a challenge for religious pluralism in contemporary Java lies at the coexistence between groups within the same religion. It also suggests that “moderating the moderate” has been a key challenge for the state’s initiative of _moderasi beragama_, otherwise the project becomes obsolete. (shrink)

There is a substantial shortage of organs available for transplantation in Bangladesh. This has resulted in the commodification of organs. This study analyzes the religious, cultural, and legal barriers to organ donation in Bangladesh. It is based on the examination of available literature and primary sources i.e. religious decrees and opinions of religious leaders of faith traditions, and the Bangladesh Organ Donation Act, 1999. The literature was retrieved from databases, such as PubMed, BioMed, and Google Scholar (...) using the key words: organ donation in Islam, organ donation in Bangladesh, organ donation and religions. The study found that although many Islamic scholars accept organ donation, both living and cadaveric, under some conditions, some Bangladeshi Muslim clerics oppose donation. They argue that organ retrieval violates the sanctity of the human body and retrieval of organs may harm a living donor or lead to death, and organ donation may encourage the commercialization of body parts. Both commercialization and harming oneself are considered sins. Thus, the divergent views of Muslim clerics are a major barrier to organ donation among the Bangladeshi Muslims. Cultural and social factors also have a negative impact. Most people desire to be buried with their bodies intact. Although the Bangladesh government promulgated the Bangladesh Organ Donation Act, 1999, and amended it in 2018, it restricted donors and recipients to members of the extended family, which also reduced the donor pool. This study argues that the Muslim Orthodox clerics’ stand against organ donation and other cultural and legal issues are the major obstacles to organ donation in Bangladesh. (shrink)

The problem of corruption in Indonesia is like an unbroken chain. Since the 1998 reformation until now, many persons with corruption cases involving politicians or officials have been arrested and even imprisoned. Among those entangled in corruption are many Muslim politicians and religious leaders known to the public as having a high level of religiosity and a clean reputation. Ideally, these Muslim politicians will be at the forefront of guarding the nation’s anti-corruption morality. However, the reality is different. (...) This study explains the discrepancy of the relationship between religiosity and anti-corruption attitudes by Muslim politicians. This study relies on a qualitative approach with a descriptive analysis of the online media findings regarding Muslim politicians’ corrupt behaviour. The results of this study indicate that there is no correlation between religiosity and unethical behaviour. Politicians entangled in corruption come from all circles of political parties, socio-economic levels, intellectuals and various religious backgrounds. It means that other factors besides religious morality encourage a person to commit corruption, such as motives for power, high political costs, a hedonistic lifestyle, an incompetent law enforcement system and a deep-rooted culture of corruption.Contribution: Efforts to eradicate corruption in Indonesia need to be carried out in an integrated and comprehensive manner with various approaches. Thus, the goal to minimise the corruption behaviour in Indonesia can be achieved. (shrink)

Historical analysis confirms the home-grown character of Nigeria’s conflicts and the complexity of their peaceful resolution. Religious leaders have traditionally contested political space with other actors and continue to do so. But the religiosity of popular culture is such that Nigerian religious leaders can make a substantive contribution to peace building and countering religious extremism if given the time, space and tools to do so. Elections have been critical moments in the evolution of religious (...) tensions and conflicts owing to the country’s geographical demographic and history, and the popular hope of correcting injustice that they evoke. There is a need to distinguish between genuine religious conflicts and conflicts that are essentially socio-economic or about competition for political power which become “religionised.” The evolution of the terrorist organisation, Boko Haram, can be traced back to intra-Muslim conflicts and anti-Sufi movements. But it reflects no less the underdevelopment and poverty of the Northeast and the impact of corruption on the perception of state and national government. The crude and violent narrative of Abubakar Shekau, its leader, shows a deterioration beyond that of its founder Malam Yusuf, who was able to offer financial and economic inducements over and above a rejection of most aspects of modernity and Western education. Increasingly, efforts are being made by religious leaders at both national, and local levels through formal, and grassroots networks to build better understanding and awareness between faiths to change and challenge narratives. With the appropriate support, these networks have great potential for improving communal relations and overcoming Boko Haram’s narratives of hate. (shrink)

As part of a larger project, this paper serves as an overview that examines how “ai” 愛 as an affective concept made its way into the Chinese vocabulary, how it gained popularity at specific junctures in modern Chinese history, and the ways in which it has been adapted as a marker of modernity and a political discourse in Republican and Communist China in distinct ways. Although literary scholars have noted the significance of the shaping of love as an affective concept (...) for the project of Chinese modernity, they mainly focus on the conceptions and interpretations of love in the literature, and with a time frame from late imperial to Maoist China. The few studies about love in post-Mao era usually attribute the sources of such affect to Christianity. My paper makes a fresh contribution in three aspects. First, I take a longer historical perspective, from the 1910s to the 2010s, and dedicate, secondly, a large part of my study to the decisive impact from revolutionary radicalism to popular religions on the formation of the discourse of state propaganda and everyday politics, rather than manifestations in the literature and sources from Christianity. Third, I study some of the most controversial political figures in modern China, including Sun Yat-sen, Mao Zedong, and Xi Jinping, rather than intellectuals and writers only. (shrink)

The sources of embryos for Embryonic Stem Cell Research include surplus embryos from infertility treatments, and research embryos which are created solely for an ESCR purpose. The latter raises more ethical concerns. In a multi-religious country like Malaysia, ethical discussions on the permissibility of ESCR with regard to the use surplus and research embryos are diversified. Malaysia has formulated guidelines influenced by the national fatwa ruling which allows the use of surplus embryos in ESCR. Input from other main religions (...) is yet to be documented. In light of this, this study addresses the ethical viewpoints of Buddhist, Hindu and Catholic leaders on the permissibility of using surplus and research embryos; and the moral standpoints of religious leaders towards attaining a consensus on the practice of ESCR in Malaysia. Responses from the religious leaders were obtained via semi-structured, face-to-face interviews. The findings show that generally the Buddhist and Hindu leaders approve the use of surplus embryos. Their responses on the creation of research embryos for ESCR are varied. Meanwhile, the Catholic leaders distinctively objected to ESCR regardless of the embryo sources, referring to it as the destruction of life. Taking into account the diverse views, this study explores the response of the religious leaders for a general consensus wherever possible. The ethical discourse surrounding ESCR in a multi-religious setting offers new perspective, which needs to be explored in a broader global community. (shrink)

Comparative Religious Law provides for the first time a study of the regulatory instruments of Jewish, Christian and Muslim religious organisations in Britain in light of their historical religious laws. Norman Doe questions assumptions about the pervasiveness, character and scope of religious laws, from the view that they are not or should not be recognised by civil law, to the idea that there may be a fundamental incompatibility between religious and civil law. It proposes that (...) religious laws pervade society, are recognised by civil law, have both a religious and temporal character, and regulate wide areas of believers' lives. Subjects include sources of law, faith leaders, governance, worship and education, rites of passage, divorce and children, and religion-State relations. A Charter of 'the principles of religious law' common to all three Abrahamic faiths is proposed, to stimulate greater mutual understanding between religion and society and between the three faiths themselves. (shrink)

This paper explores the intricate dynamics of religious pluralism and social harmony in Indonesian society. With its diverse religious landscape and multicultural population, Indonesia serves as a fascinating case study to investigate how different religious communities coexist and contribute to societal cohesion. Through a mixed methods approach and an extensive literature review, this study examines the historical, cultural, and socio-political factors that shape religious pluralism in Indonesia. It analyzes the interactions among religious communities, the influence (...) of government policies and regulations, and the role of interfaith dialogue and initiatives. Additionally, the research explores manifestations of social harmony, including successful case studies of interfaith cooperation, social programs fostering unity, and the impact of religious leaders in promoting tolerance. Furthermore, the study critically examines the challenges and conflicts that arise in a religiously diverse society, considering factors such as political and economic influences and legal and policy issues pertaining to religious freedom and minority rights. The findings of this study provide insights and recommendations for policymakers, religious leaders, and society to cultivate understanding, cooperation, and peace amidst diversity. (shrink)

Terminal kidney patients are faced with lower quality of life, restricted diets and higher morbidity and mortality rates while waiting for deceased donor kidney transplantation. Fortunately, living kidney donation has proven to be a better treatment alternative (e.g. in terms of waiting time and graft survival rates). We observed an inequality in the number of living kidney transplantations performed between the non-European and the European patients in our center. Such inequality has been also observed elsewhere in this field and it (...) has been suggested that this inequality relates to, among other things, attitude differences towards donation based on religious beliefs. In this qualitative research we investigated whether religion might indeed (partly) be the explanation of the inequalities in living donor kidney transplants (LDKT) among non-European patients. Fifty patients participated in focus group discussions and in-depth interviews. The interviews were conducted following the focus group method and analyzed in line with Grounded Theory. The qualitative data analyses were performed in Atlas.ti. We found that religion is not perceived as an obstacle to living donation and that religion actually promotes helping and saving the life of a person. Issues such as integrity of the body were not seen as barriers to LDKT. We observed also that there are still uncertainties and a lack of awareness about the position of religion regarding living organ donation within communities, confusion due to varying interpretations of Holy Scriptures and misconceptions regarding the process of donation. Faith leaders play an important educational role and their opinion is influential. This study has identified modifiable factors which may contribute to the ethnic disparity in our living donation program. We argue that we need to strive for more clarity and awareness regarding the stance of religion on the issue of living donation in the local community. Faith leaders could be key figures in increasing awareness and alleviating uncertainty regarding living donation and transplantation. (shrink)

A belief in one or more superhuman or divine living things is commonly a component of religion, which may be demarcated as a collection of values, beliefs, and behaviours regarding the nature of the cosmos and existence. Many faiths have diverse beliefs, practices, and values, and there may be substantial differences even within the same religion. Many faiths offer ethical and moral principles to contribution individuals in directing difficult moral problems and making activities that are reliable with their beliefs. Ethical (...) values are beliefs or principles that govern our activities and results. Moral standards are vital for people to make moral decisions and live peacefully with one another. The moral values of beginning people are prejudiced by a variety of variables, including family, education policy, religion, and society. Young persons who regularly participate in religious groups are more inclined to exhibit beneficial features such as compassion, ethical thinking, and volunteerism. Religion gives young people a supportive and affectionate setting, training, and direction in handling significant moral and ethical challenges. According to the research result found that, religion has had a significant impact on modern culture and history, influencing philosophy, music, literature, art, and the development of social and political institutions. According to the findings, religious organizations should make an effort to build attractive and accepting environments in which young people may feel like they participate. Religious leaders should connect with youth and help them progress their own ethical standards. Furthermore, societies of religion should work with parents and educators to develop ethical behaviors and healthy principles among adolescents. (shrink)

This paper examines how the law elects non-Muslim leaders from the Qur’an perspective. The issue raised was based on the Regional Head Election of the DKI Jakarta on February 6, 2017 where one of the candidates is non-Muslim. Then, the simultaneous local elections on June 27, 2018, and the Legislative Election and the Presidential Election on April 17, 2019. It has become interesting because the issue of ethnic, racial, and religious sentiments in the context of candidate leaders (...) often becomes a serious consideration for voters, in addition to capability and track record of the candidate. This paper uses the thematic interpretation method seeks to get a comprehensive genealogy of the verse choosing non-Muslim leaders. The results studies that in the Qur'an there are four terms related to leadership: khalȋfah, uli al-amr, imâm, and awliyâ’. The last term gives rise to various interpretations because it is mentioned 33 times with various meanings: salvation, friend, and leader. From these verses it can be understood that partiality for non-Muslims is not permitted in Islam, especially in the affairs of the nashb al-Imâmah. As for the fulfillment of the rights of non-Muslims as citizens, it is still guaranteed and highly upheld in Islam. (shrink)

There is a consensus among scientists that climate change is an existing, growing, and human-made threat to our planet. The topic is a divisive issue worldwide, including among people of faith. Little research has focused on the relationship between (non)religious belief and climate change. Hence, in Studies 1 and 2, the authors explore the impact of religious/non-religious orientations: intrinsic (religion as an end in itself), extrinsic (religion as a means to an end), quest (a journey toward (...) class='Hi'>religious understanding), and non-religious orientation (i.e., atheistic) on consumer attitudes toward the environment, focusing on recycling advertisements with (non)religious cues. Further, in Study 3, we examine the underlying causal mechanism of environmental identity and the moderating effect of political views on consumers’ lack of belief in climate change. The results show that religious people are less committed to the environment and climate change and that atheism positively affects recycling and climate change identity. The findings offer practical implications in that advertising campaigns need to be endorsed by religious leaders and channeled within the confines of the religious institutions they represent. (shrink)

The paper discusses the complexity of spiritual quest and bordercrossing dialogues in India. It discusses the multiverse of engagement between Hindus and Christians and the plural streams of co-walking, contradictions and confrontations. It discusses the complex histories of encounters between Hindus and Christians. It discusses the inter-religious dialogues undertaken by religious leaders, reformers and common people from both the traditions.