The article considers the current state of interethnic and interfaith relations in the youth environment of the North Caucasus Federal District, problems and prospects for the development of these relations. Analysis of the situation hinges primarily on the results of a sociological study. The authors ascertain and characterize the major challenges in the process of forming a culture of interethnic communication in a multi-ethnic youth envi-ronment of the region, substantiate the role of the education system as the main subject of the educational pro-cess, emphasize the all-Russian scale of educational tasks in the field of forming a culture of interethnic com-munication, and the necessity to take into account the real state of relations in the youth environment. Conclu-sions and recommendations dwells on optimizing the process of preparing youth for the implementation of their life plans according to their own cultural and religious beliefs in a multicultural society.
The article is based on a study of scientific papers Kulish highlights interfaith issues, which enables to reach thefollowing conclusions: that religious factors as the basis of all the conflicts that have occurred in the history of Polish and Ukrainian peoples XIV-XVII centuries. Particular policy of the Polish kings, surrender their positions Orthodox Church after the fall of Constantinople, Byzantium ie, inhibition of the Orthodox Church in Ukraine, low education, fall into ruin Ruthenian Church. Kulish shows the role and place of communal schools in Ukraine in case of deployment of the protection of Ukrainian culture and education, in opposition to the ideology of Dominican and Jesuit schools.P. Kulish considerable space devoted to research of interfaith relations in Ukraine, Lithuania and Poland in thefourteenth and seventeenth centuries. In particular, he believed that union with Lithuania, Ukraine held on a mutually beneficial basis and was due to the need to tackle Ukrainian and Lithuanian nations of the Tatar-Mongol oppression.P. Kulish argued that pagan Lithuanians borrowed from the Ukrainian Orthodox Christian religion, and betweenthe two nations for some time there was no inter-faith issues.P. Kulish notes that the peaceful development of interfaith relations among the three nations mentioned above endedafter the marriage of Queen Yadvyhy Polish and Lithuanian king Jagiello her, that after the so-called Krevsk Union (1385).P. Kulish tracking process attack on Catholic orthodoxy. Talented Ukrainian gentry of the Orthodox faith, he argued, either in Ukraine or Lithuania or Poland are not claimed to senior positions and bureaucratic space forgovernment agencies, Orthodox young men were forbidden to marry a Catholic.Research scientific papers Kulish, which highlights interfaith issues, allows to reach such conclusions.First, P. Kulish somewhat erroneously asserts that most interfaith problems destroyed trusting relationship between the Ukrainian and Polish, has created spiritual enmity between them, opened the way for the power gap previously established cultural and inter-ethnic relations. That is, the researcher believed that it was religious sources as the basis of all the conflicts that have occurred in the history of Polish and Ukrainian peoples of the fourteenth andseventeenth centuries.Second, inter-confessional relations policies exacerbated the Polish kings, who used the power and authority of theCatholic Church in the struggle for the seizure of the Ukrainian lands and the establishment of regional absolute power.Thirdly, the Ukrainian Orthodox Church without government support, especially after the fall of Byzantium lostinternational credibility, in a short time it was deposited in theory people are not prepared to defend their ideology,selfish, prone to drunkenness, non-authoritative among the masses. That is, according to P. Kulish, was based on thefact that the Ukrainian Orthodox Church in the fight against Catholicism became to take the position.Fourthly, according to P. Kulish, the development of the Orthodox Church in Ukraine hindered widespread illiteracy and poor educational process.Fifthly, the above-mentioned circumstances, stresses Kulish, prepared to fall into ruin Ruthenian Church and wild Russian society. He believes that salvation came from the introduction of Ukrainian cities (Kyiv, Lviv, etc.).Magdeburg Law, which the XV century. taught artisans citizens to join in craft shops, and people of the Orthodox faith – the church fraternity.Sixthly, Kulish shows the role and place of communal schools in Ukraine in case of deployment of the protectionof Ukrainian culture and education, in opposition to the ideology of Dominican and Jesuit schools. ; В статье на основе исследования научных трудов П. Кулиша освещаются межконфессиональные проблемы, что позволяет сделать следующие выводы: религиозные факторы стали основой всех конфликтов, которые имели место в истории польского и украинского народов XIV-XVII вв. В частности, политика польских королей, сдача своих позиций православной церковью после падения Царьграда, т.е. Византии, торможениеразвития православной церкви в Украине низким уровнем образования, падения в руину русской церкви. П. Кулиш показывает роль и место братских школ в Украине в деле развертывания защиты украинской культуры и образования, в противостоянии идеологии доминиканских и иезуитских школ. ; У статті на основі дослідження наукових праць П. Куліша висвітлюються міжконфесійні проблеми, що дало змогу автору дійти таких висновків: релігійні чинники стали підґрунтям всіх конфліктів, які мали місце в історії польського і українського народів XIV-XVII ст. Зокрема, політика польських королів, здача своїх позицій православної церкви після падіння Царгорода, тобто Візантії, гальмування розвитку православної церкви в Україні низьким рівнем освіти, падіння в руїну руської церкви. П. Куліш показує роль і місце братських шкіл в Україні у справі розгортання захисту української культури та освіти, у протистоянні ідеології домініканських та єзуїтських шкіл.
The article attempts to analyze the regulation of situations in which, for the commission of the sacrament of baptism and other church demands, persons of Orthodox confession were forced to turn to the priests of the Armenian Apostolic Church, and persons of the Armenian confession to the Orthodox priests. However, it was not a question of a change in religion. It was established that such situations occurred due to forced circumstances and often entailed negative consequences of state-legal, church-canonical and domestic nature. For example, the fact that an Armenian priest baptized a child born to Orthodox spouses was regarded as "seduction from Orthodoxy", even if it was caused by a dangerous disease of a newborn. The baptism of an Armenian child in the Orthodox rank led to intra-family religious strife: the child was now considered a member of the Orthodox Church, while his parents continued to belong to the Armenian Church.
It is concluded that, firstly, the entry of Eastern Armenia and the Armenian Apostolic Church into Russia played a significant role in the emergence of church-practical situations and the need for their regulation by Russian law and the governing bodies of both Churches. Secondly, the decree of the Echmiadzin Synod of 1854 granted the Armenian priests the right to perform all church sacraments in respect of children baptized in their infancy in the Orthodox rite, provided that the parents, being of Armenian religion, did not give a written obligation to raise their children in the Orthodox religion. Thirdly, the patronizing policy of the empire regarding Orthodoxy and the dominant position of the Russian Church led to a complication of relations between the Orthodox clergy and the clergy of the Armenian Church. In cases where representatives of both Churches had equal initial rights to perform public church actions (for example, the rite of blessing of water on the feast of the Epiphany within the same city), primacy, and in some cases (as, for example, in 1858 in Astrakhan) exclusive right granted to the Russian Church.
"The subject of Christian-Muslim relations in the Middle East and indeed in the West attracts much academic and media attention. Nowhere is this more the case than in Egypt, which has the largest Christian community in the Middle East, estimated at 6-10 per cent of the national population. Henrik Lindberg Hansen analyzes this relationship, offering an examination of the nature and role of religious dialogue in Egyptian society and politics. Analysing the three main religious organizations and institutions in Egypt (namely the Azhar University, the Muslim Brotherhood and the Coptic Orthodox Church) as well as a range of smaller dialogue initiatives (such as those of CEOSS, the Anglican and Catholic Churches and youth organisations), Hansen argues that religious dialogue involves a close examination of societal relations, and how these are understood and approached. The book includes analysis of the occasions of violence against and dialogue initiatives involving Christian communities in 2011 and the fall of the Muslim Brotherhood from power in 2013, and thus provides a wide-ranging exploration of the importance of religion in Egyptian society and everyday encounters with a religious other. The book is consequently vital for practitioners as well as researchers dealing with religious minorities in the Middle East and interfaith dialogue in a wider context."--Publisher's website
Learning to Live Well Together: Case Studies in Interfaith Diversity -- Tom Wilson and Riaz Ravat; Acknowledgements ; Introduction; 1. The Leicester Context -- Tom Wilson and Riaz Ravat; 2. The St Philip's Centre -- Tom Wilson and Riaz Ravat; 3. Encounter -- Tom Wilson; 4. Understand -- Tom Wilson; 5. Trust -- Tom Wilson; 6. Co-operate -- Tom Wilson; 7. Interfaith in the Twenty-First Century by Riaz Ravat; 8. Where Next? -- Tom Wilson; References; Subject Index; Author Index; Blank Page
Intro -- Foreword -- Introduction -- Section 1 -- Historic Overview -- 1 -- An overview of the history of relations between Judaism and Christianity -- 2 -- The God of the Jews and the God of the Christians -- 3 -- Messiah and Trinity -- 4 -- On being human: Ethics and sin -- Section 2 -- Theology of Religions -- 5 -- Continuity -- 6 -- Discontinuity -- 7 -- A Jewish theology of religions: Inclusivity -- 8 -- A Jewish theology of religions: Exclusivity -- 9 -- Conclusion -- References -- Index
Using the historic Minnesota state government shutdown of 2011 as a backdrop, Interfaith Advocacy describes the work of the Joint Religious Legislative Coalition, an interfaith advocacy group that brings together leaders from Catholic, Protestant, Jewish, and Muslim traditions to advocate on behalf of a range of policies. As the nation's first statewide interfaith lobbying group, the story of the JRLC facilitates an examination of the role of political advocacy groups in state level American politics: what they are, how and why they form, how they mobilize citizens to participate in.
The identity of an interfaith leader -- Theory -- Theory: the "inter" in interfaith -- Theory: the "faith" in interfaith -- Vision -- The vision of interfaith cooperation -- Knowledge-base -- Knowledge-base of interfaith leadership -- Skill-set -- The skill-set of an interfaith leader -- Qualities
