宗教公益慈善组织面临的困难与对策建议

宗教公益慈善与社会慈善事业同根同源。当前,宗教公益慈善组织在发展中面临一些困难、需要重视并加以引导和帮助。一、生存发展困境分析(一)成立登记困境成立登记困境,仍是困扰宗教公益慈善组织合法化的关键问题。一些宗教公益慈善组织难以获得法人身份,无法向社会经常性地募集资金,在宗教活动场所外单独从事公益慈善活动受到限制,并影响其享受政府对于开展社会公益慈善的政策扶持与优惠。     

“上善若水与社会公益”分论坛

<正>陆文荣:携手拓展道教的公益慈善事业道教界应该扬长避短,真正发挥自己的优势,在公益慈善活动中真正做出自己的贡献。一方面,阐扬道教蕴藉深厚的公益慈善的信仰和教义,真正发挥宗教公益慈善组织的精神优势,同时在理论层面厘清道教公益慈善组织宗教属性与社会属性的矛盾;另一方面,发现和培养道教公益慈善事业的专业人才,规范道教公益慈善制度,开发符合道教自身特色的公益慈善产品,在不放松慈善救急的同时,在环境保护、养生事业等方面,做出自己的特色来。为此,我们应当以中华文化主体的精     

宗教公益慈善事业组织化的若干思考北大核心CSSCISSCI

加强宗教公益慈善事业的组织化,实行组织绩效评估,能够有效推进宗教界参与社会公益慈善事业的可持续发展。一在中外历史上,宗教界有开展慈善服务、利益人群的传统,是社会公益慈善的重要力量和组织主体之一。当今社会,不少国家和地区对宗教界参与现代公益慈善事业的地位、     

聚五教之力 建慈爱人间——全国各地宗教界广泛开展“宗教慈善周”活动

印度诗人泰戈尔曾说:"我们热爱这个世界时,才真正活在这个世界上。"热爱世界并付出爱,可谓是对宗教界积极从事公益慈善活动的最好诠释!慈心、仁爱是我国各大宗教都崇奉的理念。在新的历史时期,宗教界如何秉承传统而又与现代社会相适应,是我国各宗教共同面对的时代课题。而从事慈善事业正是宗教在新时代里践行慈爱理念、服务社会的生动体现。今年2月,国家宗教局等六部门下发《关于鼓励和规范宗教界从事公益慈善活动的意见》,极大地鼓舞和调动了宗教界从事公益慈善事业的热情。为进一步推动宗教公益慈善活动的有序开展,7月,国家宗教局经商全国性宗教团体,发出在全国宗教界开展"宗教慈善周"活动的通知,决定9月第3周(9月17日至23日)在全国宗教界开展以"慈爱人间,五教同行"为主题的"宗教慈善周"活动,得到了各地宗教工作部门和宗教界的积极响应。9月17日,宗教界从事公益慈善事业经验交流会暨"宗教慈善周"启动仪式在湖北武汉成功举行。会前会后,各大宗教同心同行,结合实际开展了一系列内容丰富、实用有效的公益慈善活动。     

中国宗教公益慈善事业的定位、挑战及趋势

在中国社会现代转型时期,当代宗教公益慈善事业刚刚起步,面对的所有问题既是挑战也是契机。伴随着时间推移,相信中国宗教将会逐渐形成有中国特色的公益慈善模式,成为中国乃至国际重要的公益慈善活动主体。     

“宗教慈善周”启动仪式在武汉举行

2012年9月17日上午,以"慈爱人间,五教同行"为主题的"宗教慈善周"启动仪式在湖北省武汉市隆重举行。"宗教慈善周"活动是我国宗教界首次在全国范围内联合开展的公益慈善活动。中共中央政治局委员、国务院副总理回良玉发来贺信,国家宗教局局长王作安出席并宣读贺信。     

中国宗教性公益组织发展模式刍议

本文从宗教社会学的角度,回顾、梳理了宗教慈善公益组织的相关研究和理论文献,探讨了中国宗教性公益组织的运作特点和发展方向,及其在现代化、全球化背景下所面临的机遇和挑战。文章指出,当代中国的宗教性公益组织不仅具备独立性、公益性、志愿性等非营利组织的一般特征,亦具有宗教性组织核心、参与性多元合作以及全球性项目开展等特殊的组织运作机制。这些组织特性不断地交织互动、彼此作用,共同构成了中国宗教性公益组织独特的发展模式。     

多措并举 加强引导 山东省鼓励和规范宗教界开展公益慈善活动

正近年来,山东省认真贯彻落实中央六部门《关于鼓励和规范宗教界从事公益慈善活动的意见》(国宗发[2012]6号,以下简称《意见》),按照国家宗教局部署和要求,以"慈爱人间·五教同行"为主题,连续五年组织开展"宗教慈善周"活动,不断营造氛围,打造平台,引导宗教界积极开展以扶贫养老为重点的公益慈善活动,全省宗教公益慈善工作取得明显成效。     

公益慈善 爱洒人间——各地佛教界开展“宗教慈善周”活动综合报道

2012年9月17日至23日,以"慈爱人间,五教同行"为主题的"宗教慈善周"活动在全国各地开展,这是中国宗教界首次在全国范围内联合开展的公益慈善活动。此前,中国佛教协会已向各地佛教协会发出了《关于在全国佛教界深入开展"宗教慈善周"活动     

践行信仰 服务社会 展示宗教界良好形象

值此宗教界从事公益慈善活动经验交流会暨宗教慈善周启动仪式举办之际,我谨代表国务院表示热烈的祝贺,并向全国宗教界的朋友致以诚挚的问候!济世利人、扶危助困是我国各宗教的共同信念和优良传统。多年来,宗教界积极投身公益慈善活动,大力倡导公益慈善精神,以实际行动践行信仰、服务社会,为促进我国公益慈善事业的健康发展、全面建设小康社会做出了重要贡献。召开宗教界从事公益慈善活动经验交流会,以"慈爱人间,五教同行"为主题举办宗教慈善周,是     

宗教界开展公益慈善事业问题研究

近年来,我国宗教界开展公益慈善事业受到广泛关注,其活动领域、机构注册、政策优惠等问题成为政界、学界、教界共同关注的焦点。本文主要探讨宗教界开展公益慈善事业时,如何正确处理与国民教育、社会福利之间的关系,对有宗教背景的公益慈善机构注册难、获得政策优惠难的原因进行了分析,并且对政府宗教工作部门今后进一步鼓励和规范宗教界开展公益慈善事业提出了意见和建议。     

Religion and Charitable Financial Giving to Religious and Secular Causes: Does Political Ideology Matter?

Previous research on charitable giving has identified a significant relationship between political conservatism and greater financial giving to charitable causes. Yet that research has not adequately explored the important role of religion in that relationship, nor differences in financial giving targets (i.e., religious congregations, noncongregational religious organizations, and nonreligious organizations). Support for competing theories concerning political ideology, religious practice, and charitable financial giving is assessed using data from the Panel Study on American Ethnicity and Religion (PS‐ARE). For both religious and nonreligious giving, the effect of political ideology is completely mediated by participation in religious and civic practices. These findings support recent arguments on “practice theory” in cultural sociology and suggest that it is less the effect of ideology than of active participation in religious, political, and community organizations that explains Americans’ financial giving to religious and nonreligious organizations.     

Religion and Helping Charitable Causes

Two studies assessed the relationship between religiousness and various measures of self-reported helping behavior, as well as actual volunteering for charitable causes. Results indicated that, although religious students in this study (as measured by a Christian Orthodoxy scale) indicated that they were more likely to volunteer to help in religion-related contexts, they did not report being, nor were they actually, more likely than less religious individuals to volunteer to help (nonreligious) charitable groups. Consistent with past research, however, those with an intrinsic religious orientation did volunteer to help charitable groups more than did those with an extrinsic religious orientation.     

宗教与中国现代慈善转型——兼论慈悲、宽容、专业奉献及养成教育的价值

慈善与宗教的密切联系是人所共知的。在中国慈善事业向现代转型的历史性进程中,如何从中国的实际出发,妥善处理好宗教与慈善的关系,从而促成宗教与慈善事业发展的良性互动,是慈善事业发展所面临的一项重要课题。笔者拟从宗教与慈善的历史渊源、慈悲与宽容、宗教慈善事业与现代慈善福利服务事业的有机联系等方面展开,论述慈悲、宽容、专业奉献及养成教育的价值,并提出应该转变社会理念,促进现代慈善与宗教的良性合作机制。     

Locating Religion in the Context of Charitable Food Assistance: An Ethnographic Study of Food Banks in a Finnish City

This article explores how, for whom, and to what extent religion is part of the reality that people enter into as they seek food assistance from a religious organization. Drawing from an ethnographic study of food assistance places in a Finnish city and applying Lefebvre’s spatial triad as a theoretical approach, the article describes the role of religion in the perceived, conceived, and lived space of charitable food provision in a secular Nordic welfare state. The findings show how the role of religion in the context of food assistance is subject to particular contexts and that this role is socially produced in the practices of the food banks, in the goals of the food providers, and in the lived experiences of the food recipients. The findings suggest that charitable food assistance is a social space where divergent readings of space as either religious or secular are potentially contested. The study provides a novel approach to understanding food assistance with its interconnections with religion and poses further questions for policy development, for religious organizations engaged in charitable food provision, and for future research.     

Noah Porter's problem and the origins of American psychology

The twin problems facing nineteenth-century American "mental and moral philosophy" of the nature of psychological language and the constraints that religious beliefs placed on possibilities of innovation in a "scientific Psychology" are both highly visible in the work of Noah Porter, who was unable to resolve them. They are also more covertly identifiable in the works of James McCosh and others in this school. It is suggested that the transition to the "New Psychology" of the 1880s and 1890s needs to be rethought in light of this in three respects: (a) ironically, it entailed repressing insights into the psychological language problem, (b) the legacy of the religious factor profoundly affected U.S. Psychology and played a less unambiguously negative role in its fortunes than customarily portrayed, and (c) the transition was itself a more complex and protracted process than is portrayed in traditional "revolutionary" accounts.     

Religious Commitment and the Benefits of Cognitive Diversity: a Reply to Trakakis

Metaphilosophical discussions about the philosophy of religion are increasingly common. In a recent article in Sophia, N.N. Trakakis (56:605–630, 2017) advances the view that Christian Philosophy is closer to ideology than philosophy. This is because philosophy conducted in the Socratic tradition tends to emphasize values antithetical to religious faith such as independence of thought, rationality, empiricism, and doubt. A philosopher must be able to follow the arguments wherever they lead, something that the religious believer cannot do. I argue that there are two main problems with this view. First, Takakis faces an unpalatable dilemma. It is possible his view recommends a rejection of itself, making it self-referentially incoherent. If it does not recommend such a rejection, then Trakakis’s preferred method is not necessary for genuine philosophical inquiry. Second, Trakakis makes numerous knowledge claims about the psychological motivation of religious philosophers but never offers evidence for these claims. Third, Trakakis never considers that the existence of cognitive diversity is truth conducive. Even if devout religious believers cannot conduct genuine philosophical inquiry, unless Trakakis thinks we should ignore all works by religious believers, then it is irrelevant whether they are genuine philosophy.     

Combating "Cults" and "Brainwashing" in the United States and Western Europe: A Comment on Richardson and Introvigne's Report

The surge of harsh anti-cultism in parts of Europe may be generally contextualized in terms of recent spectacular violence involving new movements as well as globalization, which transplants esoteric, aggressive movements to societies with antithetical values. The notion of "brainwashing" as an anti-cult rationale was pioneered by American activists but is now more influential in continental Western Europe than in the United States due in part to the greater influence of secular humanism, the greater European tendency toward activist, paternalist government, the shock of the Solar Temple killings, American deference to religious "free exercise," and problems of national unity and cultural assimilation in Europe that enhance distrust of what are perceived as alien spiritual imports. Nevertheless, the legal climate regarding religious movements may conceivably become less favorable in the United States. In general the "brainwashing" controversy has been characterized by pervasive confusions of fact and interpretation and of process and outcome.     

Whether a religious group membership is shared and salient influences perceived similarity,political support,and helping intention toward refugees,but not charitable donation

This research investigates the ways in which (un)shared religious group memberships contribute to individual helping responses through perceived similarity in the context of a refugee emergency. Across three studies (N = 762), we examined religious sub-groups of British people's helping responses to religious subgroups of Syrian refugees, in quasi-experimental and experimental designs. Overall findings suggest that sharing a religious group membership with refugee targets increases perceived similarity, political support, and helping intention, but not charitable donation—regardless of shared group membership being subtle or salient. However, when refugee targets' religious identity is that of a salient unshared group membership, not sharing a religious group membership reduces perceived similarity, political support, and helping intention, among those who are religious—with again charitable donation remaining unchanged. These results provide critical insights into developing more effective and unique strategies to promote and mobilize support for refugees among different groups of potential helpers.     

The spirit of giving: Mennonite narratives about charitable contributions

Many charitable contributions in the USA are religiously motivated. Based on an analysis of the discussions about charitable contributions among three Mennonite groups in south-central Pennsylvania, this article examines members' complex decision-making processes about giving. Most recent studies of such donations among Christians emphasise the importance of a sense of sacrifice and the demonstration of one's religious commitment through giving. This article, however, suggests that giving decisions cannot be fully understood without considering members' pragmatic, but also sometimes conflictive views on appropriate religious contributions. The three groups in this article differ considerably in the ways in which their beliefs affect their decisions about contributions. While one group prioritises their immediate church community, another group emphasises systematic monetary contributions for evangelical activities and the third stresses the relationship between their financial decisions and the broader social and economic context in which church members are situated.