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ALTAIBAATAR JARGAL — ERDENECHIMEG OMBOOSÜREN
explaining, implementing, educating, and spreading the meaning of the Buddhist
doctrines, rather than taking the responsibility of religious preaching.
This type of organizations are more likely to increase in future, because, there are
growing number of initiatives among the devotees to serve monastery and the society
collectively by sharing and exchanging views on religious doctrines and teaching,
and conducting charitable activities in addition to engaging in traditional religious
practices solely under church or monastic order.
References
Altaibatar, J.: Sasin siim xidin tuxaid térés barimtlax bodlogo, joxiciilaltin tulgamd¬
san asüdal, Sidwerlex arga jam [State Policies, Decision-making Methods on
Monasteries]. MUYeTG, Undesni xégjlin xiirélen, Ulanbatar 2015.
Casanova, José: Public Religions in the Modern World. University of Chicago Press,
Chicago 1994.
Cedendamba, S.: Uls dax’ Sasn’ ndxcol baidal (XX—XXI jiini jag tive) [Status of
Religion in the State. At the turn of the 19" and 20" centuries]. Ulanbatar 2003.
Clarke, Gerard — Jennings, Michael: Development, Civil Society and Faith-Based
Organizations. Palgrave Macmillan, Basingstoke 2008.
Deneulin, Severine — Bano, Masooda: Religion in Development. Rewriting the Secu¬
lar Script. Zed Books, London 2009.
James, Rick: What is Distinctive about FBOs? INTRAC. Praxis Paper No. 22. 2009,
p. 5.
Plant, Stephen J.: International Development and Belief in Progress. Journal of
International Development 21 (2009).
Sider, Ronald J. — Rolland Unruh, Heidi: Typology of Religious Characteristics of
Social Service and Educational Organizations and Programs. Voluntary Sector
Quarterly 33 (2014), No. 1.
Tyndale, Wendy: Visions of Development: Faith-Based Initiatives. Ashgate 2006.
Tor, stim xtdin xarilcani tuxai xul’. [Law on the Relation of State and Monasteries].
1993.
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