李克强:促进宗教关系和谐 维护宗教界合法权益

<正>本届全国人大会议,中共中央政治局常委、国务院总理李克强在政府工作报告中指出:我们要全面贯彻党的宗教工作基本方针,促进宗教关系和谐,维护宗教界合法权益,发挥宗教界人士和信教群众在促进经济社会发展中的积极作用。     

解放战争时期中国共产党的宗教工作研究

解放战争时期,中国共产党制定实施了一系列有利于推翻美蒋反动统治的宗教政策,包括保护宗教界的合法权益,废除封建宗教土地所有制,打击宗教界的反动势力;积极开展了少数民族地区的宗教工作,包括尊重少数民族宗教信仰和风俗习惯,保护少数民族合法权益和正当利益,团结少数民族宗教界人士建立民族区域自治;积极引导了宗教与创建新中国相适应,包括确立宗教信仰自由为基本国策,巩固党对宗教界的统一战线,重视城市宗教事务管理,加强党对宗教工作的领导。     

首都宗教界喜迎新千年第一春

中共中央统战部、全国政协办公厅、国家宗教事务局于１月２６日在全国政协礼堂举行首都宗教界人士迎春茶话会。全国五大宗教团体领导人和首都宗教界人士欢聚一堂，喜迎新千年的第一个新春佳节。全国政协副主席阿沛·阿旺晋美、赵南起等出席了茶话会。国家宗教事务局杨同祥副局长代表中央统战部、全国政协办公厅、国家宗教事务局向与会的宗教界人士拜年，并通过他们向全国的宗教界人士和信教群众拜年。全国政协民族宗教委员会副主任、中国佛教协会副会长刀述仁，中国道教协会副会长张继禹，中国伊斯兰教协会副会长夏米西丁，中国天主教爱国会…     

新中国成立初期中国共产党宗教工作论析

新中国成立初期,中国共产党人着眼于新政权面临的复杂形势,在宗教工作方面采取了一系列重大举措,主要包括:充分保护宗教信仰自由;推动我国宗教界与帝国主义完全脱离关系;区别对待合法宗教团体与反动会道门组织;发展党同宗教界的爱国统一战线;广泛开展无神论宣传教育。这些举措有利于促进我国宗教关系的革新重塑,把最广大人民的力量凝聚起来齐心建设新政权。新中国成立初期党的宗教工作理论与实践,为新时代党领导宗教工作提供了重要启示。     

俞正声:在法治轨道上推动宗教事业健康发展

<正>在本届全国政协宗教界委员小组会上,中共中央政治局常委、全国政协主席俞正声认真听取委员们的发言,同大家一起讨论。俞正声强调,宗教界政协委员要全面贯彻党的宗教工作基本方针,引导宗教界人士和广大信教群众紧密团结在党和政府周围,在促进经济社会发展中发挥积极作用,为全面建成小康社会多做贡献。要自觉运用法治思维和法治方式开展宗教工作,带头尊法、学法、守法、用法,认真落实《宗     

扎根基层 真抓实干 记重庆市沙坪坝区民族宗教事务服务中心主任蒲星北大核心CSSCI

他扎根基层民族宗教工作13年,即将年满60岁的他,是重庆市沙坪坝区民族宗教事务局年龄最长、资历最老的同志;他兢兢业业始终如一,节假日也以工作为重,随时待命,几乎每年大年三十都在工作中度过;他勇挑重担,有急难任务总是冲在第一线;他工作能力突出,善于处理宗教领域中的复杂问题;他真诚与宗教界人士交朋友,通过解决他们的实际困难热忱服务,使宗教界人士与他成为＂终身的朋友＂……     

2015全国政协会议中部分基督教界委员发言摘录

今年的全国政协会议期间,中国基督教界委员积极参政议政、建言献策,体现了宗教界委员的风采。以下是在各类会议场合部分基督教界委员的发言摘录。     

慈爱人间 五教同行——全国宗教界将在9月份开展“宗教慈善周”活动

7月18日,国家宗教局发出在全国宗教界开展"宗教慈善周"活动的通知。通知明确今年9月第3周(9月17日至23日)在全国宗教界开展"宗教慈善周"活动。7月18日,国家宗教局发出在全国宗教界开展"宗教慈善周"活动的通知。     

宗教中国化在黄山的实践

<正>一、宗教中国化黄山实践初见成效黄山市有佛教、道教、伊斯兰教、天主教、基督教。近年来,黄山市在宗教界培育和践行社会主义核心价值观,组织宗教界开展“四史”学习教育,深入学习党的十九大和十九届历次全会、全国宗教工作会议精神;在宗教活动场所开展“四进四有”“和谐寺观教堂”创建活动,为推进宗教中国化黄山实践作出了积极的探索,成效初显。     

在宗教工作中坚持以人为本

以人为本是科学发展观的核心,在宗教工作中深入贯彻落实科学发晨观,要求我们在观察宗教问题时,要眼中有"人"--信教群众和宗教界人士;在宗教工作实践中,要围绕着"人",把做好信教群众工作作为宗教工作的根本任务.     

Religious Orthodoxy and the Complexity of Thought about Religious and Nonreligious Issues

Two studies examined the relationship between religious orthodoxy and the complexity of thinking about religious and nonreligious issues. In both studies, participants who were high or low in religious orthodoxy wrote a paragraph outlining their thoughts about a religious issue (life after death in Study 1; existence of God in Study 2) and/or a nonreligious issue (capital punishment in Study 1; free trade between Canada and the U.S. in Study 2). The results of both studies indicated that participants who were high in religious orthodoxy were less complex in their thinking about religious issues than those low in religious orthodoxy, but did not differ in the complexity of their thinking about nonreligious issues. These results do not support the notion that orthodoxly religious individuals are dispositionally inclined to think in simpler or more rigid ways overall, but they do suggest a tendency to think less complexly about religious issues.     

我为什么对宗教主张持怀疑态度

术语的争论无宗教信仰者对表达各自立场的恰当方式争论不休。著名的科学家和哲学家理查德和丹尼尔等人对“知明”这一术语的使用表示赞成。许多支持者认为     

论李维汉的宗教观

李维汉的宗教观是他参加革命以后,立足并服务于中国革命和建设的全局,特别是在领导中国共产党的统一战线工作的实践过程中逐步形成和发展起来的。他的宗教观包含丰富的内容,涉及宗教和宗教问题的基本理论以及正确处理中国宗教问题的基本原则,构成了一个比较完整的体系,是马列主义宗教观与中国宗教国情正确结合的产物,是马列主义宗教观中国化的重要成果。特别是关于社会主义时期宗教问题的思想,创造性地丰富和发展了毛泽东思想的宗教观,在很大程度上构成了党和国家宗教工作的理论依据,在中国化的马克思主义宗教观发展史上占有重要历史地位。     

Religious commitment and positive mood as information about meaning in life

Two studies examined the role of religious commitment in moderating the relationship between positive affect (PA) and meaning in life. In Study 1, Sample 1, religiosity was found to moderate the relationship between naturally occurring PA and meaning in life, showing that high levels of religiosity attenuated the effects of PA on meaning in life. In Study 1, Sample 2, religiosity similarly moderated the effects of induced mood on meaning in life. In addition, this pattern of results was shown to be unique to meaning in life compared to another life domain (life satisfaction). In Study 2, subliminally priming Christians with positive religious words (e.g., “Heaven”) was further shown to weaken the association between PA and meaning in life, whereas subliminal primes of negative religious words (e.g., “hell”) weakened the association between religious commitment and meaning in life. A competition of cues model is proposed to account for these effects.     

雷蒙·潘尼卡宗教对话思想简论

“宗教对话之父”雷蒙·潘尼卡的宗教对话思想极其丰富。他基于“宗教对话必须是真正具有宗教性的对话”这一原则提出宗教对话的八条游戏规则;他对宗教对话的方法本身进行反思,提出“对话的对话”;他还根据他对宗教对话的思考,设想具体的对话过程,我们将之归纳为七个步骤。     

Religious Fundamentalism,Religious Coping,and Preference for Psychological and Religious Treatment

Religion may not be simply another variable in the assessment of treatment-seeking but an alternative worldview about the nature of suffering and its appropriate treatment. This study examines the relation of religious fundamentalism and religious coping on relative preference for psychological or religious help-seeking in 142 undergraduate students. Higher levels of religious fundamentalism and deferred religious coping were found to be associated with greater preference for religious rather than psychological help-seeking. The results suggest that religious issues need to be included in the investigation of help-seeking.     

宗教理解和宗教多元论问题

我们几乎都能肯定,诸宗教之问或多或少都有"排他"倾向,认为真理掌握在自己的手里,其他宗教信仰或多或少是错误的.一般宗教都在宣传自己的优越性,为自己的存在合理性寻找依据,即使是那些自认为是"非宗教的宗教"也是如此.     

Metaphor,Religious Language,and Religious Experience

Is it possible to talk about God without either misrepresentation or failing to assert anything of significance? The article begins by reviewing how, in attempting to answer this question, traditional theories of religious language have failed to sidestep both potential pitfalls adequately. After arguing that recently developed theories of metaphor seem better able to shed light on the nature of religious language, it considers the claim that huge areas of our language and, consequently, of our experience are shaped by metaphors. Finally, it considers some of the more significant implications of this claim for our understanding of both religious language and religious experience.     

Implications of Religious Identity Salience,Religious Involvement,and Religious Commitment on Aggression

Social identity can affect perceptions of external threats and the type of response elicited to those threats. Religion is a social identity with eternal group membership and revered beliefs and values; thus, religious identity salience, religious commitment, and religious involvement may have implications for aggressive responses to perceived threats to a person’s religious identity. In a sample of 176 Christians, Muslims, and Jews, we investigated whether people respond aggressively to collective threat as a function of religious identity salience, religious commitment, and religious involvement. Religious commitment was positively related to anger only when religious identity was salient. Religious involvement was negatively related to anger and hostility only when religious identity was salient. Religious identity salience appears to act as a moderator by either enhancing perceptions of threat or by activating internal religious beliefs and values.