Oldal 144 [144]
OCR
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 tulgamdsan 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 Secular 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. 142
