“Religious composition of the world population” - Religious composition of the world population. Orthodoxy (Russia). Taoism (China). Catholicism (Vatican). In addition to the three main religions in the world, others are also practiced. Composition of the world population. Learning new material. Target. Islam (Mecca). Hinduism (India). Buddhism (Mongolia).

“Religion and Society” - The role of religion in the life of society.

“Commandments of Religions” - The Holy Scriptures of Buddhism. The Beatitudes. Commandment. Koran. 14 commandments of Buddhism. New Testament. Moral commandments in the religions of the world. Mount Sinai. Islam. Commandments of Islam. Tablets. The golden rule of morality. Commandments of Judaism. Commandments of Christianity. Muhammad. Talmud. Love each other. Prophet Moses.

“History of religions in Russia” - History of religions in Russia. Selective reading. Choice of faith. If I were painting a picture based on the choice of faith. Key concepts. Foundations of world religious cultures. Religions of the world and their founders. Orthodox Christianity in the history of Russia. Vocabulary work. Group work. Acquaintance with the history of the emergence of religions in Russia.

“Religion Topic” - Make a plan for the “Religion” topic. Nirvana, samsara, reincarnation, mantra, pagoda. Types of religions Worldwide: A) Buddhism – the earliest. Jesus Christ, heaven and hell, sin, repentance and retribution C) Islam – the youngest. Sidhartha Gautama. B) Christianity (Orthodoxy, Catholicism, Protestantism).

"Theology" - Refutation. Explaining the unity of the Israeli people. Explanation of the content, origin and meaning of reality. Bibliology Doctrine of God Angelology Anthropology Harmatology. Synthetic philosophy. “Theology” or “theologies”? Philosophy. Messages. Unity in doctrine is evident in many cases.

There are a total of 34 presentations in the topic

Islamic Fundamentalism: This is a form of radical Islam associated with the belief that in order for Islamic countries to return to their “former greatness,” devout Muslims must abandon everything associated with Western spiritual values ​​and the Western way of life. This is a form of radical Islam associated with the belief that in order for Islamic countries to return to their “former greatness,” devout Muslims must abandon everything associated with Western spiritual values ​​and the Western way of life. We must return to the origins, the “foundation” of Islam, in the form in which the prophet preached it. We must return to the origins, the “foundation” of Islam, in the form in which the prophet preached it.

The reasons for the emergence of Islamic terrorism are the failure of revolutionary movements and fronts to carry out Islamic revolutions in Arab countries; failures of revolutionary movements and fronts to carry out Islamic revolutions in Arab countries; the difficulties experienced by the Islamic world under the influence of modernization and the onset of Western values ​​- these factors affect both Muslim communities in Western countries and the population of Arab countries; the difficulties experienced by the Islamic world under the influence of modernization and the onset of Western values ​​- these factors affect both Muslim communities in Western countries and the population of Arab countries; the religious illiteracy of many young Muslims, which makes them victims of Islamist sects that claim that only their interpretation of the Koran is truly correct; the religious illiteracy of many young Muslims, which makes them victims of Islamist sects that claim that only their interpretation of the Koran is truly correct;

The reasons for the emergence of Islamic terrorism are the development of telecommunications, which helps strengthen ties between different parts of the Muslim world; the development of telecommunications, helping to strengthen ties between different parts of the Muslim world; the collapse of the Soviet bloc, the Soviet Union and the discrediting of communism, which led to the resumption of old ethnic and religious conflicts; the collapse of the Soviet bloc, the Soviet Union and the discrediting of communism, which led to the resumption of old ethnic and religious conflicts; the inability of Arab nationalist governments to solve society's problems and achieve victory over external enemies; the inability of Arab nationalist governments to solve society's problems and achieve victory over external enemies; liberal attitude of European governments towards immigrants and refugees liberal attitude of European governments towards immigrants and refugees

The most famous organizations: Muslim Brotherhood Muslim Brotherhood Founded in Egypt in 1928 by schoolteacher Hassan al-Banna, it was revived and became more dangerous in the early 70s. Goal: Islamization of society and creation of an Islamic state. Goal: Islamization of society and creation of an Islamic state. Slogan: Slogan: “Allah is the ideal, the Prophet is the leader, jihad is the means to achieve the goal, death in the name of Allah is the cherished dream” “Allah is the ideal, the Prophet is the leader, jihad is the means to achieve the goal, death in the name of Allah is the cherished dream” Terrorist attacks: Terrorist attacks: Assassination of Egyptian President A. Sadat (1981) Assassination of Egyptian President A. Sadat (1981) Assassination attempt on President H. Mubarak (1995) Assassination attempt on President H. Mubarak (1995) “Luxor Massacre” (1997) “Luxor Massacre” "(1997)

Hezbollah, the Party of Allah, Sheikh Mohammed Hussein Fadlallah founded the organization in 1982 in Lebanon, and Syria provides great assistance. Sheikh Mohammed Hussein Fadlallah founded the organization in 1982 in Lebanon, and Syria provides great assistance. Goals: Goals: 1 turning Lebanon into an Islamic state 1 turning Lebanon into an Islamic state 2 Resistance to Western influence, culture, way of life. 2 Resistance to Western influence, culture, lifestyle. 3 The fight against Israel and the liberation of Jerusalem and Palestine from it. 3 The fight against Israel and the liberation of Jerusalem and Palestine from it. Methods: armed struggle with Israel, terrorist attacks against Israelis around the world. Methods: armed struggle with Israel, terrorist attacks against Israelis around the world.

Hamas is an Islamic resistance movement. Founded by Sheikh Ahmed Yassin in 1987 in Palestine. Founded by Sheikh Ahmed Yassin in 1987 in Palestine. Goal: “The liberation of all Palestine from the sea to the Jordan is our strategic goal... Any Jew can be considered a military settler, and our duty is to kill him.” - A. Yasin Goal: “The liberation of all Palestine from the sea to the Jordan is our strategic goal... Any Jew can be considered a military settler, and our duty is to kill him.” - A. Yasin Activities: Activities: 1. Kidnappings and murders of hostages 2. Armed attacks 3. Suicide attacks

Goals of the organization The goals and methods of Al-Qaeda are the establishment by military and terrorist methods of a radical form of Islamist ideology in Muslim countries, primarily the Muslim countries of the Middle East and Central Asia, as well as the reduction or elimination of the influence of Western culture, alien to the Islamic world, represented by the United States and Israel. Al-Qaeda's goal is to cause maximum possible damage to the United States of America and other liberal democracies that stand in the way of achieving Al-Qaeda's goals of creating a unified Islamic caliphate in the lands of Islam. The goals and methods of Al-Qaeda are the establishment by military and terrorist methods of a radical form of Islamist ideology in Muslim countries, primarily the Muslim countries of the Middle East and Central Asia, as well as the reduction or elimination of the influence of Western culture, alien to the Islamic world, represented by the United States and Israel. Al-Qaeda's goal is to cause maximum possible damage to the United States of America and other liberal democracies that stand in the way of achieving Al-Qaeda's goals of creating a unified Islamic caliphate in the lands of Islam.Al-QaedaAl-QaedaAl-Qaeda Al-QaedaAl-Qaeda Objects Citizens of the United States and other democratic countries should be attacked anywhere on Earth, regardless of whether they are military or civilian. The targets of attacks should be citizens of the United States and other democratic countries anywhere on Earth, regardless of whether they are military or civilian.

Slogan: On August 23, 1996, Osama bin Laden issued his “Declaration of War on the Americans Occupying the Lands of the Two Holy Places.” On February 23, 1998, he unveiled the “Plan of Jihad against the Jews and the Crusaders,” which began with the words “Killing Americans - both military and civilian, as well as their allies - is the duty of every righteous Muslim, who must use every suitable opportunity to do this, wherever he was not there." On August 23, 1996, Osama bin Laden issued his “Declaration of War on the Americans Occupying the Lands of the Two Holy Places.” On February 23, 1998, he unveiled the “Plan of Jihad against the Jews and the Crusaders,” which began with the words “Killing Americans - both military and civilian, as well as their allies - is the duty of every righteous Muslim, who must use every suitable opportunity to do this, wherever he was not there."

The goals of terrorist operations: 1. To demoralize the Americans so much that they refuse any interference in the affairs of Muslim countries 2. To force the governments of Arab countries to refuse support for the United States 3. To help Islamic organizations in Muslim countries in seizing power

Wahhabism One of the directions of Islamic fundamentalism: - The need for strict adherence to Islamic norms - the entire life of a devout Muslim should be devoted to the strengthening and spread of Islam - a holy war - jihad - should be waged against infidels and heretics

Territory of distribution: Underlies the state religion of Saudi Arabia Underlies the state religion of Saudi Arabia During the period they spread in Chechnya, Dagestan, Kabardino-Balkaria, Karachay-Cherkessia, Bashkiria and Tatarstan During the period they spread in Chechnya, Dagestan, Kabardino-Balkaria, Karachay-Balkaria Circassia, Bashkiria and Tatarstan Call for the overthrow of secular authorities, separation from Russia Call for the overthrow of secular authorities, separation from Russia Use terror as the main method Use terror as the main method

The main directions of the fight against modern terrorism “Declaration on Measures to Eliminate International Terrorism” was approved by the UN in December 1994. “Declaration on Measures to Eliminate International Terrorism” - approved by the UN in December 1994. September 28, 2001 The UN Security Council adopted an anti-terrorism resolution. September 28, 2001 The UN Security Council adopted an anti-terrorism resolution. Main directions in the fight against international terrorism: Main directions in the fight against international terrorism: All states should not allow terrorists to be given their territory to finance, plan, receive other assistance or commit terrorist acts. All States must prevent terrorists from being given their territory to finance, plan, receive other assistance from, or carry out terrorist acts. States must exchange information and warn about possible terrorist attacks. States must exchange information and warn about possible terrorist attacks.

Countering terrorism at the national level Israel: the organization "Mivtsach Evlochim" - God's wrath. Was created in 1972. After the murder of Israeli athletes at the Munich Olympics. Israel: organization "Mivtsach Evlochim" - God's wrath. Was created in 1972. After the murder of Israeli athletes at the Munich Olympics. Goal: Goal: - destruction of the terrorists responsible for the tragedy (all were killed by 1978) - destroys the instigators and organizers of the terrorist attacks - strictly secret, assignments are received from a special council under the government

The Law of the Russian Federation on the fight against terrorism was adopted on July 3, 1998 Chapter I. General provisions Chapter I. General provisions Chapter II. Fundamentals of organizing the fight against terrorism Chapter II. Fundamentals of organizing the fight against terrorism Chapter III. Conducting counter-terrorism operations Chapter III. Conducting counter-terrorism operations Chapter IV. Compensation for damage caused as a result of a terrorist attack and social rehabilitation of persons injured as a result of a terrorist attack Chapter IV. Compensation for damage caused as a result of a terrorist attack and social rehabilitation of persons injured as a result of a terrorist attack Chapter V. Legal and social protection of persons participating in the fight against terrorism Chapter V. Legal and social protection of persons participating in the fight against terrorism Chapter VI. Responsibility for participation in terrorist activities Chapter VI. Responsibility for participation in terrorist activities Chapter VII. Control and supervision over the legality of the fight against terrorism Chapter VII. Control and supervision over the legality of the fight against terrorism Chapter VIII. Final provisions Chapter VIII. Final provisions

The church is a very influential social institution. It is separated from the state, but not separated from society. According to the logic of some authors, any actions of the Russian Orthodox Church in society will be considered fundamentalist if it does not descend to the level of “secularism,” that is, it is renewed. And if not, then the social concept will be essentially fundamentalist, and the Church will be a relic of archaism. "Until Orthodoxy understands that it exists in the real modern world, where every religion (and the traditional Christian church as well) is experiencing a deep, essential crisis - that is, it must judge itself in the face of a non-religious world ("crisis means judgment") - until From now on, any conversation about “God”, “church”, “religion”, “Christianity” that “religious people” start in society will sound either endlessly ambiguous or completely meaningless.” These conclusions are made in the context of comparison with Western Christian denominations. Here we can already see the lack of analysis of the differences in the historical and cultural development of Western Christianity and Orthodoxy. It was much easier for Protestants and Catholics to descend to the zone of “secularism” and renew themselves than for the Russian Orthodox Church. Essentially, Catholicism developed within a rational framework, where reason and intellectual analysis of theological texts were given the greatest role. The focus here is on the individual. The conflict with modernity is less pronounced, since the gap between God and man is huge. The believer goes to salvation through purely earthly means and, above all, through reason (reasonable doing and intellectual work). Hence the practice of indulgences, when sins were simply redeemed (for example, with the help of church donations). This later became the main reason for the reformation. Protestantism follows modernity. The significance of the Church as an institution in general is being questioned; therefore, the decision of the Second Vatican Council of 1962-1965. (the concept of “aggiornamento” - church renewal) was not such an epoch-making date in Western Christianity. In Orthodoxy, the foundations of faith are completely within the framework of the irrational. Initially, Orthodoxy took a protective position: free interpretation will lead to an inevitable distortion of the faith. A person must “become a church member” in the Church, through it unite with Christ, and through him with God.

Worldly life should be as spiritual as possible, be an imitation of Christ. Initially, in the Orthodox approach there was no place for personal expression of rationalization and the possibility of strengthening the material principle in worldly life, for the ideal was church life, or, more precisely, churched life. Western Christianity actively became involved in the process of rationalization already at the moment of its departure from the Orthodox Church, and the adherence to modernity and the transformation of the clerical area into essentially a secular one is a natural process that has developed in Western Christianity for more than one century. Therefore, it is not surprising that in the Catholic Church there is a discussion about the recognition of same-sex marriages and adultery, which in itself for an Orthodox believer seems not only unacceptable, but also anti-Christian, contrary to the entire teaching of Christ.

Recently, more and more Western researchers are talking not only about the post-Christian era, when the influence of the Church is practically absent, but also about the gradual decline of faith. “In liberal Germany, the process of the actual exclusion of Christianity from all decisive areas of cultural, political and social life has already gone so far that one should talk about the end of the Church in the country.” Kierkegaard noted that there was still a form left from Christianity, it continues to exist, but the spirit and substance of Christianity itself have disappeared. Troeltsch believed that we had entered a specific phase in the history of Christianity. He designated this stage as the end of the dogmatic era. “Even Churches and theologians, trying to adapt to the spirit of the times, are increasingly abandoning Christian dogmas. Today there is no longer a discussion about Christianity, but only various debates. Each person can find for himself what he likes from the crumbling dogma of Christianity according to his personal taste "The "consequence of the collapse of dogma and the evolution of the Church and theology" is the loss of religion of any influence on the political foundations and cultural relations of the state. God is considered only as a concept with which no reality is associated. Fundamentalism, with a correct understanding, and freedom are interconnected," - the author believes.

The process of secularization of religion has gone very far; it already threatens the existence of the church itself in the West. The social concept of the Orthodox Church, adhering to the idea of ​​a “symphony” of Church and state, is built on traditional foundations, which in themselves imply a great influence on society. The “Fundamentals of the Social Concept of the Russian Orthodox Church,” adopted by the Jubilee Council of Bishops in 2002, were written precisely from a position that does not contradict the tradition of the Church. The concept proclaims the separation of Church and state. However, their goals are the same - to lead people to salvation, to the Church. From an Orthodox point of view, the state is called upon to protect a person from sin. It should contribute to the establishment of Orthodox values ​​in society, which in themselves are moral and humane. The state is involved in saving citizens. Therefore, the Church, in the event of immoral and anti-Christian activities of the state, can call on the people to disobedience.

Islamic fundamentalism

A specific influence of the modern world, which has become especially influential in recent decades, is fundamentalism - a type of religious fanaticism that has a pronounced political orientation. “Nowadays, the concept of “fundamentalism” is associated primarily with Islam, reflecting the aggressive resistance of the fanatics of militant Islam to all attempts at Europeanization and, in general, the modernization of Islam under the influence of the modern world.” Islamic fundamentalism is characterized not only by self-defense, but also by an openly aggressive ideology, striving not just for the preservation, but for the global expansion of not only religion, but also the entire Islamic way of life. It requires the organization of the daily life of believers according to the laws of a charlat, the establishment of a theocratic state, and legal proceedings according to the laws of a charlat. The most striking examples of such fundamentalism are Iran in the 1970s and 1980s, Afghanistan under the rule of the Taliban, and Chechnya during the period of “independence” from Russia.

The most sensual modern manifestation of Islamic fundamentalism is considered to be such a fashionable branch as Wahhabism, which today acts as the ideological basis of terrorism. It would seem that a movement that arose back in the 17th century. should have lost its relevance in our days, because the 20th, 21st centuries are a time of new ideas and quests. However, Wahhabitum at this stage acquired a second wind, and even worse - it turned into a serious striking force in the hands of international terrorists and religious fanatics. The natural question is: why was Wahhabitum able to become such an aggressive, tightly united force in the hands of terrorists in such a short time? In order to answer this question, it is necessary to take a brief excursion into history. In general, in Islam there is no separate school - a madhhab that would be called Wahhabist; the word "Wahhabism" does not appear in any canonical book. Wahhabism is a branch of Islam, the founder of which is Muhammad Ibn Abu al-Wahhab. The main axis of Wahhabism is monotheism. “Allah alone is the creator of this world, its master, who gives it laws. Of what he created, there is nothing and no one equal to him, capable of creating... Only in the hands of Allah is the ability to do good and evil... You cannot cry for help to anyone other than Allah. You cannot make a vow other than Allah, you cannot overly reverence the righteous, the companions of the prophet and the saints. “A characteristic feature of the Wahhabis was intransigence. Fanaticism and extremism acquired unbridled forms. The conviction that their opponents were infidels justified cruelty towards them and inspired military exploits and campaigns of conquest.” That. The ideological preconditions were taking shape for declaring a holy war (jihad) against all infidels. In the 18th century Wahhabism is the ideological basis of the struggle for the political unification of Arabia, captured by the Turks, the family of al-Sauds.

If in the 18th century. Wahhabism was local in nature, but at the present stage it has an international character. Wahhabism pursues such goals as establishing the foundations of “pure” Islam throughout the world and the creation of a unified Muslim state - the Caliphate. The main method of achieving this is terrorism. “A wave of bloody terror swept the world at the end of the 20th century. One need only recall the explosions of residential buildings in Buinaksk, Moscow, Volgodonsk, the massive hostage-taking, and direct aggression against Chechnya and Dagestan. These events have lost all ideas about human rights to life, freedom, and inviolability of home.” It was worth understanding that Wahhabism in the changed geopolitical situation poses a serious threat to Russia’s national security.

Conclusion

Thus, the social concept of the Russian Orthodox Church is traditionalist in its essence. The meaning of fundamentalism in her society is ambiguous. Some of his positions regarding traditions and dogmas are necessary for the preservation of the Church as a social institution, since by becoming involved in the process of secularization, the Church may endanger its existence.

Islamic fundamentalism is a branch of Islam, its most radical interpretation. Islam is a relatively young religion, younger than Christianity by about 600 years. Let's remember what the Christian world looked like 600 years ago. The fires of the Inquisition burned in Germany, France, and Spain. The monks organized orgies, and the counts and dukes offered prayers to the devil. It took centuries for the essence of Christianity to come into relative agreement with the form. Islam must also go this way. Now he is at the peak of his activity, he is “young and hot.” As a result, various extremist movements emerge. But, over time, a reformed Islam compatible with a perfect world will overcome the extremist fanaticism in its depths.

List of used literature

1. New philosophical encyclopedia. Volume IV. M., 2001.

2. Stepanov A. The truth about the Black Hundred // Orthodox Rus'. 1999. No. 2.

3. Seraphim (Sobolev), archbishop. Russian ideology. St. Petersburg, 1994.

4. John (Snychev), Metropolitan. St. Petersburg and Ladozhsky.Sermons.SPb., 1992; Cathedral Rus'. St. Petersburg, 1994, etc.

5. Kyrlezhev A. Irreligious Christianity in the “adult world”? // Banner. 1995. No. 10.

6. Theophan the Recluse. Letters to equal persons about various subjects of faith and life. M., 1892.

7. Sokolov L. Bishop Ignatius Brianchaninov. T.2. Applications. Kyiv, 1915.

8. Gunter Rohrmoser. The crisis of liberalism. M., 1996.

9. Fundamentals of the social concept of the Russian Orthodox Church // Publishing house of the Moscow Patriarchate, 2000 // www. Russian-orthodox-church.org.ru

10. D. V. Olshansky “Psychology of terrorism.” – St. Petersburg: Peter 2002 - With. 189.

11. “Memo of the Wahhabis.” World Islamic Council for Call and Mutual Relief.

13. "Bloody terror." Stavitsky. – M: OLMA-PRESS, 2000 works by Georg Seide, Paul Roth, Gerd Stricker and others.

Assen Ignatov. Instrumenfalisierung des orfhodoxen Christentums in Osteueropa heute. Theologische Ar-gumente im politischen Kampf // Berrichte des Bundes instituts fur ostwissenschaftliche und infrnationall Studien. No. 28/1994

Kirill (Gundyaev), Metropolitan. Smolensky and Kaliningrad. Circumstances of modern times: Liberalism, traditionalism and moral values ​​of a uniting Europe // Nezavis. newspaper, NG-.Religii, 1999.26. V; The norm of faith as a norm of life: the problem of the relationship between traditional and liberal values ​​in the choice of the individual and society. VIII international Christmas educational readings. M., 2000. 7-9. II; and etc.

Theophan the Recluse. Letters to equal persons about various subjects of faith and life. M., 1892. P.73.

Sokolov L. Bishop Ignatius Brianchaninov. T.2. Applications. Kyiv, 1915. P.67.

Kirlezhev A. Uk. op. P. 178.

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The presentation on the topic “Religious Conflicts” can be downloaded absolutely free on our website. Project subject: Social studies. Colorful slides and illustrations will help you engage your classmates or audience. To view the content, use the player, or if you want to download the report, click on the corresponding text under the player. The presentation contains 9 slide(s).

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The problem of religious conflicts in the modern world is quite relevant, since these conflicts affect many countries; resolving conflicts based on religious contradictions is a complex and long-term process. Religious conflict is a clash between religious individuals and groups regarding different positions on issues of doctrine, religious activity and the rules for building a religious organization. Conflict can take the form of disagreement and disputes, competition and strife, confrontation and religious enmity, which is associated with fanaticism and in many cases has resulted in religious wars.

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According to the famous Russian political scientist A. Panarin, the problem of religion in the modern global world is faced in a very special way. At the same time, the classics of sociology agree that the ultimate social meaning of any religion is to provide the spiritual and value prerequisites for people to live together: “religion gives individuals the opportunity to live together and recognize themselves as a society.”

If we look at confessional provisions that talk about how to treat others who are different from us, it turns out that different religions describe this in the same language. Buddhism: “A person can express his attitude towards relatives and friends in five ways: generosity, courtesy, goodwill, treating them as himself and being true to his word.” Confucianism: “Do not do to others what you would not want others to do.” Hinduism: “Do not do to others what hurts you.” Islam: “None of you will become a believer until he loves his brother as himself.” Jainism: “In happiness and suffering, in joy and in sorrow, we should treat all beings as we treat ourselves.” Judaism: “Do not do to your neighbor what would cause you harm.” Sikhism: “As you think about yourself, think about others. Then in heaven you will be equal.” Taoism: “Consider your neighbor's success your success and your neighbor's loss your loss.” Zoroastrianism: “Only that nature is good which will not do to another what is not good for itself.” Christianity: “In everything that you want people to do to you, do so to them.”

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A.A. Korabelnikov:

religious war is a socio-political phenomenon “associated with the transition from the processes of peaceful expansion of one religion in relation to the main spheres of life of a society or state professing other religious types of spirituality, to the use of armed violence for the purpose of conquest and spiritual transformation of some peoples by others (for the purpose of formation of the corresponding statehood, nationality, and then the nation)".

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Signs of religious wars:

ritual religious services of military personnel; the use of sacred banners and signals; direct involvement of spiritual images of gods in war; belonging of opposing factions to different religions; full involvement in hostilities of all segments of the population of the warring states and national-ethnic groups; at the head of the army that is waging a religious war are religious spiritual leaders; in such a war, exclusively adherents of only this religion or only this direction of a given religion participate with exclusively religious goals - to protect themselves from the expansion of another religion (its other direction) or, conversely, to forcefully impose their religion (their direction in a given religion) on representatives of other faiths and persons who do not profess any religion (atheists).

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Types of religious wars

1. Autonomist wars; 2. National-iridentist wars; 3. Religious and communal confessional conflicts; 4. Religious-absolutist conflicts; 5. Myalenarist conflicts. The cause of religious wars is conflicts and inconsistency of interests between different faiths or trends within one religion. That is, the main feature of a religious war should be the religious goals set and subsequently realized. Currently, virtually none of the modern conflicts in the world are of the nature of interreligious or intrareligious confrontation in its pure form. Thus, the so-called religious wars are currently absent, and the political component of modern wars is constantly intensifying, often resulting in open terrorism.

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The most significant religious conflicts of the twentieth century:

Islamic fundamentalism; Religious conflict in Ireland; Islamic Revolution in Iran; Conflict between Hindus and Islamists; Confrontation between Serbs and Croats; Liberation Theology.

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Conclusion

Thus, religion plays an important role in modern regional conflicts. These conflicts are distinguished by an extreme threat not only to the civilian population, but also to the integrity of states; such conflicts are distinguished by a complex knot of contradictions that have accumulated over a long time and, when a critical point comes, result not just in peaceful protests, but in religious discrimination, pogroms, civil wars, terrorism. In recent years, the religious factor in regional conflicts has acquired a political connotation, and the religious causes of clashes have moved into the background, giving way to politics. The image of religion is also harmed by terrorism, which is disguised as religion, but in fact pursues political goals.

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Achieving high efficiency in the process of interfaith relations in modern conditions involves solving two main but interrelated problems. Firstly, it is necessary to ensure the constant improvement of society as a social organism, the forms and methods of its life activity both as a whole and its component spheres in accordance with the development of productive forces and the requirements of scientific and technological progress through the constant implementation of various reforms. Only on this basis can we ensure the integrity and stability of society, its ability to function effectively and develop in the absence of interfaith claims. Secondly, in modern conditions it continues to be vital to achieve and maintain the principle of tolerance in society, ensuring the uniform development of all religions professed by citizens of a particular state. In the course of carrying out these tasks, it is important to understand that relations between religions, both within the structure of one state and when they are located in different states in a modern interdependent, integral world, are closely related to political, economic, legal, spiritual and moral factors.

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The problem of religious conflicts in the modern world is quite relevant, since these conflicts affect many countries; resolving conflicts based on religious contradictions is a complex and long-term process.

Religious conflict is a clash between religious individuals and groups regarding different positions on issues of doctrine, religious activity and the rules for building a religious organization.

Conflict can take the form of disagreement and disputes, competition and strife, confrontation and religious enmity, which is associated with fanaticism and in many cases has resulted in religious wars.

Slide 3

According to the famous Russian political scientist A. Panarin, the problem of religion in modern

in the global world stands in a very special way. At the same time, the classics of sociology agree that the ultimate social meaning of any religion is to provide the spiritual and value prerequisites for people to live together: “religion gives individuals the opportunity to live together and recognize themselves as a society.”

If we look at confessional provisions that talk about how to treat others who are different from us, it turns out that different religions describe this in the same language.

• Buddhism: “A person can express his attitude towards relatives and friends in five ways: generosity, courtesy, goodwill, treating them as himself and being true to his word.”
• Confucianism: “Do not do to others what you would not want others to do.”
• Hinduism: “Do not do to others what hurts you.”
• Islam: “None of you will become a believer until he loves his brother as himself.”
• Jainism: “In happiness and suffering, in joy and in sorrow, we should treat all beings as we treat ourselves.”
• Judaism: “Do not do to your neighbor what would cause you harm.”
• Sikhism: “As you think about yourself, think about others. Then in heaven you will be equal."
• Taoism: “Consider your neighbor's success your success and your neighbor's loss your loss.”
• Zoroastrianism: “Only that nature is good which will not do to another what is not good for itself.”
• Christianity: “In everything that you want people to do to you, do so to them.”