This study x-rays the philosophical meanings, interpretations, and intersections of death and wealth in Igbo cosmology. Using such tools as oral interviews, ethnography and participant observations, the researcher extracted data from both primary and secondary sources to clarify some misconceptions surrounding wealth and death in Igbo religious and philosophical thought. This research is timely because amidst a growing literature on the Igbo people and culture, discourses on the complementarity and convergence of good death and wealth have lacked attention over the years. This work fills this gap through the application of hermeneutic approach which enabled an informed conclusion that the Igbo recognise two categories of death: the bad death and the good death. While The bad death is abhorred and avoided, the good death is the expectation of every Igbo human person as it is a strong component of wealth. The findings provide a better understanding of African Igbo culture, death, wealth, and the meanings they attach to life which is equally important for a harmonious relationship and a stable social order. The paper calls for a reexamination of the narratives surrounding peripheral interpretations given to this aspect of Igbo culture. It further contributed to the growing volumes of literature on Igbo history, indigenous philosophy, and religion, among others.

Influenced by the pluralistic and open-minded cultural ideologies of shamanism, the rulers of the Mongol Yuan Dynasty emphasized the implementation of religious government policies with an emphasis on coexistence, adaptability, and pragmatism. The Mongol ruling elite formed alliances with religious factions in various regions and worked closely with local spiritual leaders. During the era of the Great Mongol State, Kublai Khan valued the wealth of the Han Chinese territories. To maintain the order of Mongol Yuan rule in northern China, he used Han Chinese Buddhism and other religious forces to balance and suppress Quanzhen Dao. As a result, Chinese Buddhism became increasingly politically influential in Mongolia. Using their religious identity and talent, Chinese Buddhist monks became active in Mongolia to regulate the political activities of the Han Chinese religious forces. This led to a shift in the religious landscape of northern China during the transition from the Jin to Yuan dynasties.

Understanding creation as divine kenosis, which has become rather widespread since the last century, may emphasize the strong connection between the creation theology and the key Christian doctrine of the Incarnation while contributing to the dialogue between theology and science. At the same time, this theological project requires a thorough rethinking of divine action to avoid representing divine agency and natural causality as the competitive factors and to affirm divine kenosis as the definitive trait of God without compromising divine simplicity and freedom. To this end, the concept of “divine kenotic creativity” is suggested and discussed in this paper.

This study investigates the effects of chanting Nam-Myoho-Renge-Kyo by a long-term Nichiren Shoshu Buddhist practitioner on sound frequencies (A), brain activity (B), and microbial metabolism(C).A. Analysis of sound frequencies: Spectral analysis of chanting revealed peaks at 8 Hz and 116 Hz, corresponding to the first Schumann resonance and a frequency linked to chloride ion movements, respectively. Additionally, five peaks (417, 528, 639, 741, 852 Hz) corresponding to solfeggio frequencies were identified. These frequencies are known to exert a positive impact on the human endocrine and autonomous nervous systems; improve survival of human brain cells; decrease anxiety in rats; reverse cognitive and endocrine deficits in zebra fish; reduce total concentration of reactive oxidative species in brain tissue. B. Study of Brain activity: Brain activity changes were measured using functional near-infrared spectroscopy. Prefrontal cortex activity increased modestly during chanting compared to a pre-chanting baseline, but significantly increased afterwards. This suggests a shift towards focused attention during chanting and enhanced activity afterward. C. Effects on microbial metabolism: Probiotic cultures exposed to chanting, either directly or indirectly, showed increased metabolic activity. This suggests local and non-local effects, similar to previously reported phenomena. Importantly, this study clarifies that the spiritual practice of Nichiren Shoshu Buddhism transcends mere neurophysiological explanations. While brain activity and other bodily processes may be correlated with the practice, the religious and spiritual experience of chanting Nam-Myoho-Renge-Kyoencompasses a mystical dimension that, though not contradicting science, cannot be fully explained by scientific methods alone.

Naomi Goldenberg’s model of religion as a “vestigial state” is an excellent interrogation of how religion interacts with the state. To Goldenberg, religions traditionally functioned in the same manner as nation-states before being conquered and delineated as semi-autonomous institutions under the larger secular apparatus. However, I argue in this paper that Goldenberg’s “vestigial state” fails to account for the dynamism that religions have in their relationships to the state. I propose seeing religions as “alternative authorities,” which can be subordinate, cooperative, or hostile to the secular state. These perspectives as an alternative authority are seen best in the evolution of American fundamentalism and Christian nationalism, whose adherents have historically distinguished themselves from the state while simultaneously engaging in the effort to reshape it. In looking at how these movements develop, we understand that religions are constantly evolving in how to achieve and maintain power.

The understanding of the natural water cycle, also known as the hydrological cycle, has evolved significantly from early philosophical contemplations to the contemporary scientific models employed today. Ancient Greek philosophers initiated this development, and further progression occurred during the Renaissance and Enlightenment periods through empirical research. The 19th and 20th centuries witnessed transformative impacts with technological advancements. Notably, the Quran contains descriptions of the water cycle that align with contemporary scientific knowledge. This study underscores the timeless accuracy of the Quranic verses, which remain unaffected by the era in which they were revealed and align with the latest scientific discoveries.

Although economic uncertainty and social media use are recognized as having a significant impact on religiosity, their role in religiosity has yet to be extensively examined in developing countries. This study explored the effects of economic uncertainty and social media use on religiosity in the Chinese context. By analyzing the publicly available data from the Chinese General Social Survey and World Values Survey, the findings showed that economic uncertainty significantly increased people's religious beliefs, while social media use had no significant impact on religious beliefs. Furthermore, social media use did not significantly moderate the relationship between economic uncertainty and religious belief. In contrast, educational level positively moderated the relationship between economic uncertainty and religious belief. These findings differ in part from the results of previous studies, presenting new evidence for theoretical integration in the field and revealing potential group differences in the strength of the relationship between economic uncertainty and religious belief.

Michele Ruggieri (1543-1607) was the first Westerner officially approved to reside in China. He promoted Chinese and Western cultural exchange, and he was especially noted for facilitating dialogue between Confucianism and Catholicism. His writings had an important impact in both China and Europe. During his sojourn preaching in China, Ruggieri not only wrote the Tianzhu shilu-- the first catechism written in Chinese--but he was also the first Westerner to translate the Four Books into western language and introduce them to Europe. Based on Ruggieri’s two translations of the Four Books--one translation into Spanish, and one into Latin--this article analyses Ruggieri’s views of Confucius. In his translations, Ruggieri identified Confucius as a philosopher and a shengren, or saint, and he highlighted the status of Confucius in the Four Books. After the analysis of the Confucian concepts, this article discusses Ruggieri’s translations implied that despite showing the rational aspects of Confucianism, the religiousness was still in Confucianism. After Ruggieri, other Jesuits who came to China gradually turned to emphasize the rational aspects of Confucianism.

The early Church had an incredible encounter with the resurrected Christ. Being living witnesses, Christ’s followers spread the Gospel in the world through the power of the Holy Spirit. This piece argued that the Bible contains methodologies used by the Apostles who laid down their lives for the sake of the message of the Cross. Furthermore, it has been contested in this study that the emphasis today has shifted to personal theological agendas of reading the Bible for intellectual preferences. As a result of Christianity’s current emphasis on dogmatic beliefs, various unbiblical approaches to reading the Bible have emerged that ignore the ethical reading of the Bible. This study has reinvestigated the reasons to apply this approach in our modern era to live the Bible rather than any other approach. And one among them is the Enlightenment era which distorted the relationship between ethics and theology (Perry 46). Apart from the above, this study also revealed that many Bible believers have twisted biblical truths because they focus on their convictions. As a result, many strategies fail to provide sound biblical teachings to understand any particular event in the light of the original message of the Bible to reflect upon our situation today. Therefore, in light of the above, on the one hand, the approach of the early Church Fathers is used to reimagine contemporary challenges from this perspective. On the other hand, even though thousands of books have been written on various methodologies to study the Bible, the core concern to critique these current approaches is not personal or denominational, religion-based but rather 'invitational and servational' to live with these biblical beliefs to reorient an ethical approach towards cross-cultural reading in our local and global contexts addressing the problems (injustice and marginalization) and responding to the contemporary challenges.

This article explores the apologetic discourse towards the convergence between Pure Land Buddhism and science of the contemporary Chinese Buddhist monk Da An (1959- ). Faced with the formidable challenge posed by contemporary science towards public acceptance of Buddhism, Da An endeavors to employ science as a medium for propagating Pure Land teachings, seeking to accommodate the preferences of scientifically inclined individuals. He utilizes several theoretical physics concepts to validate that certain ostensibly miraculous accounts within Pure Land Buddhist texts are not incompatible with contemporary science. Further, he asserts that certain supernatural narratives therein indicate that some physical principles still residing in theoretical conjectures on Earth have already been validated and can be utilized at will by the celestial beings in Sukhāvatī, thus asserting the supremacy of Pure Land teachings over science. The article endeavors to examine the contemporary dialogue between Pure Land Buddhism and science, which has been overlooked in the current research realm of the interaction between Buddhism and science.

Abraham’s sending forth of Hagar and Ishmael in Gen 21:14 has generally been viewed as an expulsion. It is held that the primary, if not sole, purpose behind this act was to prevent Ishmael from interfering with Isaac’s inheritance. Using an intertextual approach, with an emphasis on key words, Sarah’s גרש (gāreš) demand and Abraham’s שלח (šellach) of Hagar is compared with the narratives of the children of Israel, Jesus, and Adam to uncover objectives as the bestowal of freedom and a mission. An examination of how the LXX translates, and Josephus explains, Sarah and Abraham’s “send-off” of Hagar suggests a mission objective behind their intentions. Abraham’s motivations are analyzed to ascertain whether Hagar’s “send-off” was part of a plan to expand the reach of Abraham and Sarah’s faith-based operations. Finally, linguistic analysis is undertaken to discover possible motives for why Sarah chose Hagar to have a son. These approaches to the biblical story bring into focus a portrait that is radically different from the standard interpretation where there are multiple objectives of Hagar and Ishmael’s being sent into the wilderness primary among them being expanding Abraham and Sarah’s faith-based mission.

This paper will argue that memory from early childhood underlies many practices and beliefs that we commonly refer to as “religious”. The consciousness of young children does not yet have certain features that characterizes adult consciousness. This paper will concentrate on four of these: (I) a reality that is recognizable; (II) a sense of temporal duration; (III) a sense of self; (IV) an experience of the world that is deeply affected by our acquaintance with (a) language. Absence of these features presumably characterizes the consciousness of infants. It also often characterizes mystical experiences. The paper will argue that the human tendency to engage in so-called religious practices and beliefs makes most sense on the assumption that adults somehow preserve the memory of their state of being in childhood.

This article illuminates the reception and transformation of Ippen一遍(1234-1289)’s religious tenets and practices by Enju Kato加藤円住 (1919-2021) and his temple Shōjōkō-ji清浄光寺. While Enju Kato asserts that his life has been dedicated to adhering and enacting Ippen's concept of "renunci-ation," he has reinterpreted this concept based on his personal experiences and comprehension. Second, Enju Kato and Shōjōkō-ji have inherited some of Ippen's religious practices yet adapted these to align with contemporary settings. This article presents a case study discussing the ac-ceptance and transformation of doctrines and practices of jishū時宗 in contemporary era, which has been overlooked by academia thus far.

The article suggests that the the Gregorian calendar is unscientific and ivestiagtes why the Vaidika Pañcāṅga is mathematically accurate. It is a qualitative study and the library method of research has been carried out to support the claims. For Indic words, the International Alphabet for Sanskrit Transliteration (IAST) method is used.

Nowadays, more than 180 million people believe that the Holy Qur'an was sent by the Almighty Allah through Prophet Muhammad in 610-632 A.D in Mecca and Medina. However, the word Mecca (Q: 48:24) is mentioned only once in the entire Holy Qur'an, which is not related to the birth of the Prophet or any worship. Conventional Islam is mostly based on the hearsay of some Islamic narrators published in the eighth and ninth centuries. To think deeply and conduct research on the verses of the Holy Quran has been mentioned (special urge) directly and indirectly by this Holy Scripture itself many times but it would not be wrong to say that there is no scholarship on the verses of the Quran based on the research method described in the Holy Quran until the present century. Therefore, this paper has been dared to carry out by combining the methods of research followed in the Holy Quran and the academically accepted research methodology. The analysis shows that the results of almost fourteen hundred years of mythological history of conventional Islamic narrators are opposites. First of all, the proper name of the Prophet revealed by the Holy Quran is Ahmed, but Muhammad is an adjective and there are many such names. Secondly, this prophet was not born in Mecca, KSA, nor in 570/571 A.D, but in the Beqaa Valley of Lebanon, between the third and fourth centuries. Thirdly, the Muslim Hajj (pilgrimage) of Mecca is celebrated entirely according to the Lahwal Hadith (idle tales) (Q: 31:6) in the language of the Holy Quran. Originally the place designated for pilgrimage was in the Beqaa Valley, Lebanon. This article will have a double influence on the Muslim world, that is, Islamic scholars will think again deeply and research new ways of scholarship of the Holy Quran, instead of based on the hearsay of idle tales (Lahwal Hadith). On the contrary, those who are stubborn Islamic narrators, since they have already rejected the Holy Quran, will not hesitate to violently attack the researchers and they will not be positively motivated by this paper. This article specifically urges Islamic scholars to conduct in-depth studies on the most important issues of Islam using the Holy Quranic research method.

This qualitative exploratory study employs purposeful and maximum variation sampling to explore Mother Ignacia del Espíritu Santo's spiritual journey and the devotion of RVM Sisters. Gathering thirty participants offers a diverse range of perspectives, providing insights into the local community. Thematic analysis highlights their impact during the pandemic in Iligan City. Ignacian spirituality spreads through education, retreat, other ministries and digital adaptation by the RVM Sisters. Through in-depth literature reviews, interviews, and observations, the researcher uncovers Mother Ignacia's journey, resonating with modern spirituality. RVM Sisters adapt during the pandemic, inspiring hope in words and in action. Their humility despite their accomplishments is particularly inspiring. This transformative journey holds significance, illuminating resilience in a post-COVID-19 context. The study contributes to literature and suggests amplifying RVM Sisters' influence. Overall, in a pandemic-stricken world, it emphasizes spirituality's role as a beacon of strength and compassion, inspiring revitalization. The essence of Mother Ignacia and the RVM Sisters' spiritual expedition serves as a celestial inspiration, guiding local residents toward compassion, fortitude, and collective renewal.

The relationship between religion and politics is a constant in the history of humanity. In the specific case of Western culture, it is possible to trace an archeology of the political as an effect of theological-political devices (essentially Christian-inspired). If we add to this the evolution of politics, in modern times, towards biopolitics, then the relationship focuses on very concrete topics. This is the case of the immunological process – from a personal, social, and philosophical perspective – thoroughly analyzed by Italian philosopher Roberto Esposito. In the context of his philosophical immunology, the place of religion is mainly archaeological and is interpreted critically. This article also aims to critically analyze his position, proposing a reading close to his thought but which is, at the same time, somewhat different.

This research paper aims to critically review the state of spiritual journalism in India. Spiritual journalism is a niche form of journalism that focuses on exploring and reporting on spiritual and religious topics, practices, and perspectives. In India, a country with a rich spiritual heritage and diverse religious traditions, spiritual journalism plays a significant role in shaping public discourse and understanding of spirituality. This paper examines the strengths and weaknesses of spiritual journalism in India, exploring its impact on society, its challenges, and the ethical considerations associated with its practice. By providing a critical analysis of the current state of spiritual journalism in India, this paper aims to shed light on its role, relevance, and potential for improvement.

This article examines offering utensils for the Amitābha Dharma Assembly of the Pŏpch'ŏnsa temple held in 1168. The bronze offering utensils excavated at the Pŏp-ch'ŏnsa temple site were made for use in the Mit'ahoe in Muja year. In preparation for the Mit'ahoe, five monks made these bronze offering utensils during February and March of Muja year. For the Mit'ahoe at the Pŏpch'ŏnsa temple, there were Amitābha Buddha, Avalokiteshvara, and Mahasthamaprapta placed on a lotus pedestal in the Amitābha Hall. In the center of the hall, there was a table on which offering utensils could be arranged. Two big bronze kwangmyŏngdaes, one bronze hyangwan, one bronze hyŏnlo, and one bronze pŏn were placed on the Buddhist altar in front of Amitābha Buddha. The same bronze offering utensils were placed on the altar in front of Avalokiteshvara and Mahasthamaprapta. The bronze offering utensils made in Muja year have a possibility to be made in 1168. The bronze offering utensils made in Muja year have a relation to offering incense and light. In general, the arrangement of the offering utensils consisted of one incense burner with two candlesticks. The bronze offering utensils excavated at the Pŏpch'ŏnsa temple site give a lot of information about the Mit'ahoe of the Pŏpch'ŏnsa temple held in 1168. We can know what kinds of offering utensil were used, how many offering utensils were made, and which Buddha and Bo-dhisattvas were enshrined.

In its Nationally Determined Contribution (NDC) to the United Nations Framework Convention on Climate Change, Brazil committed to reducing greenhouse gas emissions and restoring its forests. This study examines the challenges of fulfilling these commitments in Brazilian Amazonia. We carry out a detailed assessment of the current status of land tenure in the region and its relation to deforestation. After dealing with conflicts and overlaps between data from various sources, we produce a new map of public and private land tenure in Amazonia. Combining this map with Brazil's official data on deforestation, we find out how much natural vegetation has been preserved in each public or private area. The result is used to estimate how much deforestation is illegal. We also establish how much deforestation is associated with each land tenure type. Our results show that most deforestation inside rural properties is done by a few landowners, a finding that has important consequences for law enforcement. We then assess the challenges for reforestation in detail. To do so, we consider how much forest needs to be rehabilitated according to Brazil's Forest Code. Our analysis provides a comprehensive appraisal of the potential opportunity costs for forest restoration in the biome, considering farm size and land use. This analysis provides insights into targeted land use policies that can meet Brazil’s forest restoration goals.

Autonomous electronic area, territory, or space protection is getting more important. One of the areas of application of the system is to monitor the quarantine zones created during epidemics. The idea to create a system of mobile sensory units for defending quarantine zones was born during one of the phases of the Covid epidemic in 2020. The paper contains a brief technical description of a mobile sensor units and their network. This network surrounds an area of interest. The work includes a mathematical and data model of the protected area. In addition, the paper presents a method for distributing mobile sensor units in areas of interest.

Machine learning (ML) is widely used in the field of crop-growing information identification based on high-resolution remote sensing images. With Baoying County in Jiangsu Province, China, as the study area, this paper used Sentinel-2 images during the winter wheat growth period to construct its spectral, textural, and topographic features during its growth period and proposes a winter wheat-growing area extraction method based on the extreme gradient boosting (XGBoost) algorithm, which was compared with traditional ML algorithms such as the support vector machine (SVM), classification and regression tree (CART), and random forest (RF) algorithms. The results indicated that (1) a winter wheat-growing area identification model based on the XGBoost algorithm was successfully constructed based on Sentinel-2 images, considering 27 spectral, textural, and topographic features; (2) the constructed model could effectively extract winter wheat in the study area with an overall accuracy of 93.43% and only a small error compared with the actual winter wheat-growing area in Baoying County, meeting the accuracy requirement for crop identification in the study area; and (3) the deep learning algorithm XGBoost outperformed the three traditional ML algorithms, among which the RF algorithm was better than the SVM and CART algorithms, both of which had poor identification performance and a large error compared with the actual growing area. This paper provides a scientific basis for the accurate extraction of winter wheat-growing areas and further research on winter wheat growth monitoring and yield estimation.

Just when Catholic school Religious Education (RE) needs to be more outwardly focused on the contemporary search for meaning, its discourse has ‘drifted’ almost so exclusively into ecclesiastical terminology that its value as a spiritual/moral subject is being eroded –creating an ever widening discontinuity with classroom realities and young people’s spirituality. Religious educators’ perceptions of this problem, labelled as ‘ecclesiastical drift’, were investigated. While ecclesiastical terms were respected, issues related to their excessive usage were identified. By contrast, the unanimous, positive endorsement of educational terms raises the question why such language is largely missing from many Catholic accounts of RE.

The basic ideas [In particular, God’s departure from his pure state of “ein sof” (there are many differences of opinion on this issue’s reason, but some who do not underestimate describe it as God speaking to himself), the to appear of 4 world (The world of Adam Qadmon is not included. Some sources include the world of Adam Qadmon and describe it as the 5 worlds.) with light dispersed from God (in accordance with “sefirot”), the rise of people in 4 world by worshiping and the coming of the Messiah, and the attainment of all people to the world/state of ein sof.] of Jewish Kabbalah, the first period of which started in 400 BC and the 5th period of which started in 1700 AD (5th period is still continue), and the changes that these ideas have undergone in the historical process, and the similarities of these ideas with other religions (especially Hinduism) are remarkable and worth examining.

Several review articles about megachurch studies have been published recently concentrating their work on USA, Europe, and other parts of the world, with just a few references about Latin American megachurches. For that reason, this article aims to identify some of the characteristics of Latin American Evangelical megachurches by looking at relevant literature, especially that produced in the region, in Spanish and Portuguese, which is usually overlooked by researchers in Global North. Since this research field is still limited in Latin America, areas, where further work is necessary, are identified. Three general catalysts for the emergence of megachurches in the region, church growth methodologies, Pentecostalization, and theologies of growth, serve as guides to organize the review process. The discussion shows several potential areas of research in a variety of fields such as theology, ecclesiology, organizational theory, leadership, gender studies, and ethics, are proposed from the review.

AbstractEliadean analysis reveals the passive or the receiving aspect of the symbol of the presence of God, the Aron ha-Berit or the Ark of the Covenant of the ancient Hebrews. Consequently, we are able to establish the inner mode or the symbolic structure of Yahweh. The Sefirotic Tree of medieval Kabbalists replicates the symbolic structure of Yahweh as revealed by the Ark of the Covenant. The feminine aspect of the presence of God remains in the consciousness of the Jewish people and blossoms in the medieval Kabbalah. It is precisely the feminine aspect that is capable of transcendence or able to acquire an infinite character.The dynamic aspect of the Shekhinah is reflective of the changes it undergoes as a result of receiving the flow from the Sefiroth above. Looking at the Sefirotic Tree as a reflection of the mind of the Kabbalist, Shekhinah represents the human ability for acceptance. A narrow acceptance corresponds to a narrow mind, whereas the infinite ability to accept corresponds to the infinite mind. A particular description of the formative function of Shekhinah represents a different mode of cognition. Similar descriptions are found in the Tibetan Buddhist tradition related to the concept of Rigpa. In order to find out the equivalence of these descriptions we analyzed the latter and found that Shekhinah and Rigpa converge at both the foundational and transcendental levels.

This paper aims to introduce and argue the need for Laylayan theology. It theologizes a Filipino cultural concept that has been appropriated to describe the people from the margins. In this paper, the invaluable contributions of indigenous Christian youths, the basic ecclesial communities, and bai to the Christian faith and mission were described. Laylayan theology hopes to promote further reflections and discourse towards prophetic dialogue between Christians from the margins and other members of society.

Since the works of Zohar, the concept of spiritual intelligence has been at the center of scientific debates, but exegetical and philological, and other studies have revealed that this concept is not new (Zinsstag, 2010; Moleka, 2021a). The Bible speaks about it with Hebrew words (hokhmah, binah) and Greek words (phronesis, sunesis, noûs, and sophia). In this essay, we examine spiritual intelligence from a philosophical standpoint and discuss some ramifications, such as ethos.

Prominent among religions that claim direct or indirect lineage to Abraham are Judaism, Christianity and Islam. The three religions are known as monotheistic. Although, their interpretations of monotheism are closely similar, they have salient differences. Such differences have spurred unhealthy arguments, rivalry and hatred between some Christians and Muslims. Thus, this paper highlights some of the basic differences between Islam and Christianity traceable to scriptural differences and interpretations and the causes of disagreement between Christianity and Islam with a view to offering recommendations that would foster goodwill and engender better relationship between Christians and Muslims. The paper adopted a comparative and analytical system of research with library information and experiences as the major data gathering tools. The study finds that misinformation, ignorance, deliberate distortions, media irresponsibility among others is the major causes of disharmony among Christians and Muslims. The paper recommends mutual love and respect, constant dialogue, education and other factors that would improve the attitude of Christians and Muslims towards one another.

Samaritans as a group within the ranges of ancient ‘Judaisms’ are often mentioned in Talmud and Midrash. As comparable social-religious entities, they are regarded ambivalently by the Rabbis. First, they were viewed as Jews, but from the end of the Tannaitic times, and especially after the Bar Kokhba revolt, they were perceived as non-Jews, not reliable about different fields of Halakhic concern. Rabbinic writings reflect on this change in attitude and describe a long ongoing conflict and a growing anti-Samaritan attitude. The article analyzes several dialogues between rabbis and Samaritans transmitted in the Midrash on the book of Genesis, Bereshit Rabbah. In four larger sections, the famous Rabbi Me’ir is depicted as the counterpart of certain Samaritans. The analyses of these discussions try to show how rabbinic texts avoid any direct exegetical dispute over particular verses of the Torah, but point to other hermeneutical levels of discourse and rejection of Samaritan claims. These texts thus reflect a remarkable understanding of some Samaritan convictions, and they demonstrate how rabbis denounced Samaritanism and refuted their counterparts. The Rabbi Me’ir dialogues thus are an impressive literary witness to the final stages of the parting of ways of these diverging religious streams.

Post-Shoah Christology is embedded in the unique relationship of Jews and Christians, especially Jesus’ Jewishness and the Jewish roots of Christianity, as well as Christian moral failures towards Jews before and during the Shoah. Essential for contemporary Christianity, a vibrant post-Shoah Christology confronts three main challenges, each demanding a different response. The first challenge is the reality that soon there will be no more first-generation witnesses to the Final Solution. Such is an inevitable challenge that has to be faced and prepared for. Religious pluralism is the second challenge, and includes a number of related threads, yet should ultimately be embraced. The third challenge is the (inevitable?) loss of memory, passion, and urgency, a willful forgetfulness by Christians towards the importance of the Jewish-Christian relationship, and especially, Christian failure in the Shoah. This challenge demands robust refutation and ongoing struggle. Before addressing these challenges, I will first further define and highlight the need for a post-Shoah Christology and will conclude this article with three general and three concrete hopes for a viable post-Shoah Christology.

In all forms of folk beliefs, ancestor worship is a universal traditional belief form of the Vietnamese people. As a Vietnamese people, “everyone worships their ancestors, everyone worships their parents and grandparent”. Ancestor worship is a common belief in the whole country. It is a belief that expresses the deeply humanistic spirit of the Vietnamese people and has great values in human life. So, what is the nature of ancestor worship? What is the values of ancestor worship in life? And in the context of globalization, how has this the belief changed? This study focuses on analyzing the above contents, thereby highlighting the value of this belief in the spiritual life of Vietnamese people; to point out the positive and negative changes of this belief in the current period; from that, take the right measures to bring into play the positive and limit the negative side of those changes in the spiritual life of Vietnamese people.

In history and the present, Buddhism holds an important position in the spiritual life of Vietnamese people. For about two thousand years of existence and development with the Vietnamese people, Buddhism has left many valuable (tangible and intangible) heritage, has contributed a significant part in creating the cultural values of the nation. This research focuses on analyzing how did Buddhism creates heritages, how that Buddhism religion heritage becomes the cultural heritage of the Vietnamese people, the values that Buddhism religious heritage contributed to the culture of Vietnam.

The book of Job presents a unique and detailed contrastive study of two fundamental and fundamentally opposed religious personae: Job, on the one hand, and the collective image of his friends on the other. It is a normative dispute about the religion’s most basic norm of disposition. How is one to respond to inexplicable disaster when one believes one is blameless? What is the religiously appropriate response to catastrophe? To confront God’s judgment as did Job, or to submissively surrender to it, as his four friends insist he should? Is one supposed to question divine justice when deemed to be wanting, as did Job, or to suppress any thought to the contrary and deem it to be just, come what may? Rather than expound (once again) upon the theological implications of the Job dispute, this paper focuses on its theological-political dimensions, and its looming and vivid, yet largely overlooked presence in the Hebrew Bible’s master narrative; and more specifically, on the marked, if inevitable antinomian nature of the Jobian side to the divide.

A quick scan of the available literature on the subject of halal tourism reveals that many scholars and laypersons alike misconceive this concept. Whereas some suggest that halal tourism occurs whenever a Muslim individual travels somewhere, others retort that only pilgrimages by Muslim travelers regarded as halal tourism. More careful research of the literature shows that the truth is somewhere in between, as none of the above definitions is correct. Overall, it is this lack of clarity that has prompted an additional inquiry into the essence of halal tourism. This essay is a modest academic endeavor to ascertain what halal tourism is and what ideologies lie at its foundation. To answer these questions, the author employs the literature review research methodology, scrutinizing number sources. Ultimately, this essay has established that halal tourism not confined to religious pilgrimages alone. Indeed, halal tourism occurs whenever a Muslim individual travels for religion, business or leisure and uses only those services and facilities that conform to the teachings of Islam.

This paper undertakes a critical analysis and evaluates the recent developments in the study of Islam and how it has gone beyond Orientalism; as Martin and Ernst remark in the preface and acknowledgements of Rethinking Islamic Studies: from Orientalism to Cosmopolitanism that the last three decades—after the publication of Orientalism in 1978—“has been a liberating experience for us as scholars initially trained in narrowly textual ‘Orientalist’ approaches, as we have been forced by circumstance to address many issues of contemporary political and social relevance.” However, I will also acknowledge the alternate perspective that these developments may not have gone beyond Said’s Orientalism, but have rather reinforced and maintained - and have “decidedly worsened”—the very ideas Said introduced in Orientalism because of issues such as: Islamic fundamentalism and the aftermath of 9/11, and how the study of Islam has been influenced by these issues in modern times thus returning to the Orientalist approach. I will look at the history of Orientalism in the study of Islam, then the emergence of space for self-representation, and then I will look at the current study of Islam. Esposito argues that Orientalism has taken a new form, and no longer romanticizes the Middle East as having sandy deserts where genies, thieves and evil sorcerers vied after scantily clad princesses amid a backdrop of white palaces and peasant-ridden streets, as presented in the film ‘Aladdin’.

We have studied the very large amount of literary works written by the Italian mystic Maria Valtorta to assess similarities and differences in her writings because she claims that most of them are due to mystical visions. We have used mathematical and statistical tools developed for specifically studying deep linguistic aspects of texts. The general trend indicates that the literary works explicitly attributable to Maria Valtorta differ significantly from her other literary works, that she claims are attributable to the alleged characters Jesus and Mary. Mathematically, they seem to have been written by different authors. The comparison with the Italian literature is very striking. A single author, namely Maria Valtorta, seems to be able to write texts so diverse to cover the entire mathematical range (suitable defined) of the Italian literature of seven centuries.

In the context of the increasing migration into Germany that has taken place in recent years and German efforts to establish an inclusive school system, which enables learners from different religious, ethnic, language and social backgrounds with and without disabilities to participate, religious education has become a key topic for interdisciplinary discourse between theology, philosophy, and pedagogy in German schools. The following questions are of special interest: How can we manage diversity in inclusive classroom settings in general, and specifically: how can we do so with regard to worldview diversity? Does worldview diversity in schools exist, and if so, how can we recognize it in its plurality and complexity? How can we acknowledge different worldviews in the context of a changing inclusive school system? In this article, we would like to present the theoretical foundation, the research setting and the first findings of our ongoing pilot studies of worldview education at an inclusive German school. The experiments are part of a larger project context that is also described. The case study presented in this article, in which innovative language and machine learning technology was used for data analysis, illustrates the potential of inclusive methods and didactic concepts such as Universal Design for Learning [1], Learning in the Presence of the Other [2,3] and Reflexive Inclusion [4] for inclusive worldview education in the context of a religiously pluralized and secularized society.

Battlefield miracle stories are not rare. This paper suggests a typology of battlefield miracles. From this perspective it asks what sort of miracles can we expect to see in battle and when can we expect to see them? After presenting the main points of discussion regarding miracles, it proposes a range of categories for military miracles (miracles as acts that violate nature versus miracles as everyday acts; those involving the divine versus occurrences not requiring the presence of a heavenly emissary; acts of benevolence versus acts with no such intent; having a clear purpose versus acts where there is disagreement regarding interpretation). After discussing these categories, the articles uses Operation Cast Lead (December 2008–January 2009) as a case study to test the typology suggested above. Since this field is underdeveloped, this paper sets out to initiate a conversation on battlefield miracles, with hope that future studies will build upon it.

Despite the increase of seminary training, Black clergywomen continuously undergo subjugation, degradation, and humiliation in ministry leadership due to gender and race bias (Leslie, 2013) by clergymen. This article reports the findings of a qualitative study that examined the experiences of Black clergywomen regarding obstacles in ministry leadership and how these clergywomen ascribed meaning to their experiences. The two primary research questions were, “What are the experiences of Black clergywomen regarding obstacles in ministry leadership?” and “How do Black clergywomen attribute meaning to their experiences regarding obstacles in ministry leadership?” The results of the study indicated that bias of gender and inequality exists among clergymen; however, the Black clergywomen learned to embrace the experiences and learned from them. The conclusion of this article includes a discussion regarding practical implications of the education of clergy; and the re-evaluation of the perception of Black clergywomen and their experiences. The purpose of this qualitative study was to explore the experiences of Black clergywomen pertaining to challenges in clergy leadership and to explore how Black clergywomen attributed meaning to their experiences regarding challenges in ministry leadership.

The presentation utilizes the sensibility of technoetic aesthetics in order to demonstrate an interpretive study of imagery issuing from contemporary cultural and technological innovative products and events, such as Blade Runner 2049 and SpaceX Starman, the Tesla Roadster launch. It refers in particular to the theme of horse, horseman, and rider depicted explicitly or implied through aesthetic metaphors. These images seem to conjure current apocalyptic and revelatory meanings as well as amplify a sense of collective longings for transcendence

The article mounts an argument for public theology as an appropriate if not vital adjunct to contemporary education’s addressing of security issues in light of current world events with indisputable religious and arguably quasi-theological foundations. It will briefly expound on the history of thought that has marginalized theology as a public discipline and then move to justify the counter view that the discipline, at least in the form of public theology, has potential to address matters of such public concern in a unique and helpful way. The article will culminate with an exploration of Global Jihadism as a case study that illustrates the usefulness of public theology in understanding it better and so allowing for a response with potential to be more informed and security-assured than is commonly effected.

Sexual Issues played a significant role in Judaism’s engagement with its Greco-Roman world. This paper will examine that engagement in the Hellenistic Greco-Roman era to the end of the first century CE. In part sexual issues were a key element of demarcation between Jews and the wider community, alongside such matters as circumcision, food laws, sabbath keeping and idolatry. Jewish writers, such as Philo of Alexandria, make much of the alleged sexual profligacy of their Gentile contemporaries, not least in association with wild drunken parties, same-sex relations and pederasty. Jews, including the emerging Christian movement, claimed the moral high ground. In part, however, matters of sexuality were also areas where intercultural influence is evident, such as in the shift in Jewish tradition from polygyny to monogyny, but also in the way Jewish and Christian writers adapted the suspicion and sometimes rejection of passions characteristic of some popular philosophies of their day, seeing them as allies in their moral crusade.

Muslim school is an important element of education in Indonesia. The school has been in place long time before Indonesia’s independence in 1945. The school educates Indonesian Muslim children to understand and practice religion, and simultaneously, promotes the sense of nationalism. Thanks to Muslim schools, Indonesian Muslims are recognized as being moderate (Hefner, 2000). In the last few years, however, the moderate nature of Indonesian Islam is challenged by the spirit of conservative Islam (Van Bruinessen, 2013). Issues such as Islam and democracy, Islam and modern state, Muslim and non-Muslim relation, and rights of citizen that have been resolved and agreed upon are being reinstated. As Hefner (2007) argues that there is a relationship between politics and education, especially religious education, it is important to see the relationship between schools and the changing society. The question is how the current conservative trend in Indonesian Islam is occurring at schools. This paper explores how the curriculum of (Islamic) religious education potentially contribute toward the development of Indonesian conservative Islam, and how religious education teachers view sensitive issues concerning conservative Islam. To answer the questions, analysis of religious education’s curricula and interviewing experts serve as the primary method of data collection. Four religious education teachers from different provinces of Indonesia were interviewed to reveal their opinions on various religion-related issues. This paper discusses how Islamic education in Indonesia has been designed to present moderate Islam, but at the same time faces a number of challenges that try to turn religious education into a conservative one.

This paper builds upon my earlier studies, in interpreting interculturally how the Kashmiri nondual Śaiva thinkers, Upaladeva (c. 900-950 CE) and Abhinavagupta (c. 950-1020 CE), in their Pratyabhijñā philosophical theology respond to and reinterpret the Buddhist semantic theory of reference as the exclusion of the inapplicable (anyāpoha). It engages the issues in the Pratyabhijñā debate with the Buddhists, with the interrelations of Claude Shannon and Warren Weaver’s theory of Information, de Saussurean structuralist semiotics and Peircean pragmatic semiotics.

Multi-Faith Spaces (MFS) are a relatively recent invention that quickly gained in significance. On the one hand, they offer a convenient solution for satisfying needs of people with diverse beliefs in the institutional context of hospitals, schools, airports, etc. On the other hand, as Andrew Crompton pointed out, they are politically significant because the multi-faith paradigm “is replacing Christianity as the face of public religion in Europe” (2012, p. 493). Due to their ideological entanglement, MFS are often used as the means to promote either a more privatised version of religion, or a certain denominational preference. Two distinct designs are used to achieve these means: negative in the case of the former, and positive in the latter. Neither is without problems, and neither adequately fulfils its primary purpose of serving diverse groups of believers. Both, however, seem to follow the biases and main problems of secularism. In this paper, I analyse recent developments of MFS to detail their main problems and answer the question, whether the MFS, and the underlying Multi-Faith Paradigm, can be classified as a continuation of secularism.

This paper considers two types of Protestant ethnic groups of some areas of Urals and Western Siberia. The first type consist of representatives of members of different ethnic groups consisting of well-educated professionals, incorporated into industrial society and associated with the intellectualism of Protestantism. The second type is represented by the indigenous peoples of the Polar Urals and Western Siberia, who use the Protestant religious organizations as tool for restoring life-sustaining elements of the native peoples’ traditional economy. I employed the inductive approach and the comparison method; during the fieldwork I used ethnographic participant observations, sociological structured interviews and closed-ended questionnaires. The empirical data have been collected in the Southern, Middle and Polar Urals and Western Siberia.

Currently, various issues on environment have been discussed, whether the importance, destruction or ways to prevent the destruction of the environment. This paper will explore the issue from the conventional viewpoint as well as from the Islamic perspective. Destruction of the environment in recent times has worsened due to the uncontrolled exploitation of natural resources by human beings in order to generate profits. In view of the increasing technological development in Malaysia presently, this matter should not have occurred because the citizens intellectual abilities can be considered advanced. In other words, these people should be able to weigh between positive and negative consequences of voraciously exploiting natural resources. However, the greed that engulfs some of these people has obscured their view from grasping the future consequences of their acts. Based on the Islamic perspective in which the Quran is the ultimate reference, destruction of the environment can actually be prevented if every individual is aware of his or her trustworthiness or responsibility as His caliphate in this universe. Nevertheless, is there any specific verse in the Quran which explains about preservation of the environment? Can lessons from the Quran provide solutions to the environmental crises in Malaysia? This study provides explanations to the questions based on literature surveys and content analyses. By interpreting some selected verses that relate to preservation of the environment, findings from the discussions have identified that the Quranic verses are valuable resources for the sustainability of the environment.

Scientific materialism is the largely unquestioned basis for modern science's understanding of life. It also holds enormous sway beyond science and thus has increasingly marginalized religious perspectives. Yet it is easy to find behavioral phenomena from the accepted literature that seriously challenge materialism. A number of these phenomena are very suggestive of reincarnation. The larger test for science's paradigm, though, as well as for any potential general import from reincarnation - is the DNA (or genetics)-based model of heredity. If that conception-beget, DNA (deoxyribonucleic acid)-carried model can be confirmed at the individual level then in a very substantial way we would be confirmed as material-only creatures. In particular, can behavioral genetics and personal genomics confirm their DNA-based presumptions? During the last decade enormous efforts have been made to find the DNA origins for a number of health and behavioral tendencies. These efforts have been an "absolutely beyond belief" failure and it is here that the scientific vision faces its biggest challenge. The common premodern reincarnation understanding, on the other hand, fits well on a number of specific conundrums and offers a broad coherence across this unfolding missing heritability mystery. For people trying to make sense of a religious perspective or simply questioning materialism, you should be looking at the missing heritability problem.

The spillover of the terrorist activities of Boko Haram, a Nigerian jihadi group, into Cameroon’s northern region has resulted in security challenges and humanitarian activity opportunities for Christian churches. The insurgents have attacked and destroyed churches, abducted Christians, worsened Muslim-Christian relations, and caused a humanitarian crisis. Aggregately, these ensuing phenomena have adversely affected Christian churches in this region, triggering an aura of responses: coping strategies, humanitarian work among refugees, and inter-faith dialogue. These responses are predicated on Christianity’s potential as a resource for peace, compassion, and love. In this study we emphasize the role of Christian churches in dealing with the Boko Haram insurgency. It opens up with a contextualization of Boko Haram in Cameroon’s north. This is followed by an examination of the brutality meted out on Christians and church property. The final section is an examination of the spiritual, humanitarian and relief services provided by Christian churches. The paper argues that although Christian churches have suffered at the hands of Boko Haram insurgents, they have engaged in various beneficial responses underpinned by the Christian values of peace and love.

Carol Winkelmann, in her book ‘The Language of Battered Women’ describes not only the fact that domestic abuse is almost a daily occurrence in the lives of many women but that the language of religion and faith is often used by women in attempts to explain, understand and cope with such abuse . While religious belief and domestic violence may seem contradictory in terms of religious values of faith, virtue and love, research demonstrates that domestic violence in religious families and amidst religious congregations is prevalent. In fact, religious beliefs and practices are often embedded in cultural contexts and thus perpetuate patriarchal notions of dominance, power and submission. Abused Christian women, for example, are more likely to seek help from (male) ministers and others in positions of authority in their local church communities and are equally more likely to remain in or return to unsafe relationships, citing their religious beliefs to support their avoidance of ‘family break-ups’ because of abuse. What, then, is the response of ministers and church authorities to domestic abuse in their congregations? Despite recent calls for the training of pastors and other religious leaders in an understanding of domestic violence and in the recognition of appropriate, helpful responses, the language of some Christian churches can be seen to foster notions of submission so that women and pastors alike can appear confused concerning the experience of abuse. Religious congregations, while acting in love to help the poor and needy, for example, often fail to recognise domestic abuse amongst their own members and, indeed, such a topic can remain taboo in some church communities. Women, in turning to their pastors or other Christian leaders for help, can be silenced by the language of the religion itself, so that the role of wives and mothers may be seen to be submissive and the ‘keeper of the home’; to leave an abusive relationship may thus ‘break-up’ a home and imply failure of the woman to understand her role and fulfil her ‘maternal vocation’. On the other hand, religious beliefs offer victims of domestic violence both hope and comfort. Religious practices, such as prayer, liturgies and corporal (physical) works of mercy, can provide solace and practical assistance for women who suffer abuse. Domestic violence in religious congregations can be addressed within the context of the faith itself, with an emphasis on love and respect, helping women to understand their dignity with avenues of help so that the women can remove themselves and their children from abusive relationships, and the religious congregation and its leaders can call the partners to accountability. This paper seeks to outline a picture of domestic violence in religious congregations, specifically Christian church communities, by drawing on current research in the Western world. It then describes the language of some religious congregations that perpetuates domestic violence, with emphasis on contemporary studies in religious belief and domestic abuse. Finally, the paper makes some suggestions on how religious belief and practice can, in contrast to perpetuating abuse through norms, serve to assist women as victims of domestic violence, and how the connections between domestic violence and religious language or belief can be severed.

One purported benefit of technology is that it gives humans greater control over how they live their lives. Various technologies are used to protect humans from what are perceived to be the capricious whims of indifferent natural forces. Additionally, technology is used to create circumstances and opportunities that are believed to be preferable because they are more subject to human control. In large measure, the lives of late moderns are effectively constructed and asserted as artifacts of what they will themselves to be. This control is seen prominently at the beginning and end of life. Technology is employed to overcome infertility, prevent illness, disability, and undesirable traits, to select desirable traits and increasingly enhance them. At the end of life, late moderns have a far greater range of options at their disposal than past generations: they can choose to delay death, control pain, or end their lives at the time and with the means of their choosing. The greater control that technology offers helps humans to survive and even flourish, but it comes at a price. One such cost is that it tends to reduce humans to being little more than a will confined within a body. The body is thereby effectively perceived to be an impediment to the will that should be overcome. Is this troubling? Yes. I argue that the purported control technology offers often serves as a distraction or blind spot that may prevent humans from understanding and consenting to their good. In making this argument I draw upon the Christian doctrine of the incarnation as a way of disclosing the creaturely good of finitude against which the will should conform rather than attempting to overcome. I also draw upon Iris Murdoch’s and Simone Weil’s concept of “unselfing” as a way of conforming the will with this good. I revisit issues related to the beginning and end of life to draw-out some of the implications of my argument.

Musabaqah Tilawatil Qurân (MTQ/Al Quran Reciting Competition) is often regarded as a big and important momentum for the process of Islamic preaching in Indonesia. It has even become a tradition for Indonesian people, although Al-Quran reciting is a common activity and a universal phenomenon in the Islamic world. In the MTQ event, the participants compete at various fields, including Tilawah (the art of reciting Al-Quran), Fahmil Qurân (comprehension of Al-Quran contents), and hifzul Qurân (memorization of Al-Quran verses). In 2003, a new field was initiated in the MTQ competition; i.e Musabaqah Makalah Ilmiah Al-Qurân (M2IQ/Al-Qurân Academic Writing Competition). Since its first exhibition on the 2003 Regional MTQ in West Java Province, and later on the 2008 National MTQ, the M2IQ, which is based on written-preach (dakwah bilkitabah), is considered as an innovation of preaching method in Indonesia. Islamic preaching (dakwah) in Indonesia has always been leaning heavily on the oral-preaching (dakwah bilisan) method, as represented by other fields contested in an MTQ. This development warrants a comprehensive study to understand what considerations underlying the emergence of M2IQ, how the process is, and what contributions it provides to the development of Islamic preaching in Indonesia. This study utilizes analytic-descriptive approach to discover the phenomenon. The findings indicate that M2IQ has accentuated the intellectual aspect of MTQ. In addition, M2IQ widens the spectrum of Al-Qurân preaching in Indonesia; opening a new chapter of Islamic preaching (dakwah) in the country.

Musyakalah is one of the Arabic linguistic styles included under the category of majaz. This style is commonly used in Al-Quran. The Indonesian translation of Al-Quran is a case where many of the figures of speech are translated literally, thereby causing serious semantic problems. Thus, the research problem of this is formulated with the following questions: 1) How many musyakalah ayahs are there in Al-Quran?; 2) How are the musyakalah ayahs translated, literally (harfiyya) or interpretatively (tafsiriyya)?; 3) How many ayahs are translated literally and how many are translated interpretatively?; and 4) Which translated musyakalah ayahs have the potential to raise semantic and theological problems? The corpus in this research consists of all musyakalah ayahs in Al-Quran and their translation to Indonesian published by the Department of Religious Affairs of Indonesia. The research adopted a descriptive-semantic method. The findings of this research are: 1) There are only eleven ayahs in Al-Quran using musyakalah style, namely: Alhasyr ayah 19, Ali Imran ayah 54, Annaml ayah 50, Alanfal ayah 30, Asysyura ayah 40, Albaqarah ayah 15, Almaidah 116, Aljatsiah ayah 34, Attaubah ayah 79, Annisa ayah 142, and Albaqarah 194; 2) The musyakalah ayahs translated literally are: Aljatsiah 34, Almaidah 116, Asysura 40, Annaml 50, and Alhasyr 19, whereas the musyakalah ayahs translated interpretatively are Albaqarah 194, Annisa 142, Attaubah 79, Albaqarah 15, Alanfal 30, and Ali Imran 54; 3) Of the eleven musyakalah ayahs, only Alhasyr ayah 19 that is translated correctly and does not have the potential of creating misinterpretation. Meanwhile, the interpretation of the other four ayahs can potentially cause misinterpretation or are against the basic principles of Islam. The six remaining ayahs are translated interpretatively and thus do not have the potential to be misinterpreted; 4) The findings suggest that musyakalah ayahs are more appropriately translated interpretatively. Therefore, the following is recommended: 1) Considering the different characteristics of Arabic and Indonesian languages, studies on Al-Quran translation into Indonesian should continuously be carried out; 2) In order to avoid misinterpretation, it is better that the translation of musyakalah ayahs uses tafsiriyya (interpretative) approach; 3) The harfiyya (literal) and tafsiriyya (interpretative) approaches should be developed for other styles beside musyakalah..

Transmission of values and religious concepts to children is one of the most important issues in the third millennium and it has drawn varied and different views among experts and scholars in the world. Research specialized in religious literature for children and adolescents create new capacities in the presentation of religious concepts to the group. Plans have been considered to transfer values and religious concepts in the curricula of primary school children in the group in Iran. It is one of the topics that the authors note to the introduction of the minutiae of religion in the first three elementary grades. In this study, the collection and analysis methods providing content related to the minutiae of religion in reading books the first till third sections of the years 2013-2015. In addition, the plan includes aspects of other branches of religion in these books on information collected from text books that collected and classified. The result is that "definitely good and forbidding the evil" and "prayer" have the highest frequency of applications in the selected books. Further branches made of branches of religion in these books, represents the values of religious, moral and social as well.