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Journal articles on the topic 'Religious life and cusmtoms'

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Published: 4 June 2021
Last updated: 1 February 2022

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1

Rowell, Geoffrey. "Only Life Gives Life." Theology 100, no. 798 (November 1997): 443–44. http://dx.doi.org/10.1177/0040571x9710000610.

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2

Senn, Frank C. "Between Life and Life." Liturgy 7, no. 4 (January 1988): 78–85. http://dx.doi.org/10.1080/04580638809408917.

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3

Eui-Soo Kim. "Religious Life in Korea 1." Studies in Philosophy East-West ll, no. 56 (June 2010): 341–63. http://dx.doi.org/10.15841/kspew..56.201006.341.

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4

Kolodnyi, Anatolii M. "Eternal life in religious memory." Ukrainian Religious Studies, no. 77 (March 15, 2016): 134–44. http://dx.doi.org/10.32420/2016.77.642.

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We are all mortal. A religious person finds comfort in this eternal life in faith in some eternal afterlife, strives to promote some supernatural forces and, through the mediation of clergy and various ritual activities, to receive it and continue there, in fiftaazed by it or derived from denominational teachings, in other words in complete bliss your immortality. The achievement of the saving mission of Jesus Christ in his religion is that he "died death overcame". Christianity thus emerged as a spiritual means of satisfying the desires of the faithful to immortality. However, in such immortality, they are taught only to believe, because in reality even the resurrection of Jesus Christ is not proven, moreover, and fifthasized, because in the Gospel of Matthew (Ch. 27-28) it is simply said about the abduction and transference of his body. For a Christian, if Jesus did not resurrect, then faith in him is useless.
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5

Reinsmith, William. "Religious Life and Critical Thought." Inquiry: Critical Thinking Across the Disciplines 14, no. 4 (1995): 66–73. http://dx.doi.org/10.5840/inquiryctnews199514421.

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6

MALDARI, Donald C. "The Identity of Religious Life." Louvain Studies 14, no. 4 (December 1, 1989): 325–45. http://dx.doi.org/10.2143/ls.14.4.2013908.

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7

Albrecht, Stan L., and Marie Cornwall. "Life Events and Religious Change." Review of Religious Research 31, no. 1 (September 1989): 23. http://dx.doi.org/10.2307/3511021.

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8

Steffen, Patrick R., Spencer Clayton, and William Swinyard. "Religious Orientation and Life Aspirations." Journal of Religion and Health 54, no. 2 (January 29, 2014): 470–79. http://dx.doi.org/10.1007/s10943-014-9825-3.

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9

Wettstein, Howard. "Awe and the Religious Life." Midwest Studies in Philosophy 21 (1997): 257–80. http://dx.doi.org/10.1111/j.1475-4975.1997.tb00527.x.

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10

Sternthal, Michelle J., David R. Williams, Marc A. Musick, and Anna C. Buck. "Depression, Anxiety, and Religious Life." Journal of Health and Social Behavior 51, no. 3 (September 2010): 343–59. http://dx.doi.org/10.1177/0022146510378237.

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11

Greeley, Andrew M. "Exploring the Religious Life (review)." Catholic Historical Review 90, no. 4 (2004): 729–30. http://dx.doi.org/10.1353/cat.2005.0029.

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12

Kennelly, Karen M., Robert C. Berger, Dolores Liptak, and Robert E. Carbonneau. "Perspectives on Religious Life Today." American Catholic Studies 123, no. 2 (2012): 79–92. http://dx.doi.org/10.1353/acs.2012.0024.

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13

Velassery, Sebastian, and Reena Thakur Patra. "Life-World and Religious Consciousness." Journal of Indian Council of Philosophical Research 36, no. 3 (September 2019): 405–15. http://dx.doi.org/10.1007/s40961-019-00180-8.

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14

Carroll, Jill. "Life in Contradiction to Life." Studies in Religion/Sciences Religieuses 46, no. 4 (November 24, 2017): 584–600. http://dx.doi.org/10.1177/0008429817732724.

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This article examines the central moral injunction of non-violence toward sentient beings, rooted in both religious and secular worldviews, which exhorts the practice of vegetarianism, condemns the killing of animals, and rejects all forms of predation in general, including hunting. Specifically, this article examines the moral injunction of non-violence through the prism of Nietzsche’s analysis of metaphysical dualism and the decadent, nihilistic, world-denying postures that he claims accompany such dualism. A Nietzschean analysis exposes the condemnations of hunting (and of predation in general) rooted in the moral injunction of non-violence as distinct versions of a nature-denying, world-hating philosophy – despite the fact that those who defend such an approach usually claim it to be a world-affirming (and animal loving) stance. The article concludes with a warning against the particular human arrogance that seeks to re-order natural processes in accordance with human moral conventions and ideals.
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15

Shin, Dong-Yun, Myung-Seop Park, and Young-Goo Kim. "Meaning of Everyday Life and Religious Life of Youth." Korean Journal of Youth Studies 25, no. 11 (November 30, 2018): 395–417. http://dx.doi.org/10.21509/kjys.2018.11.25.11.395.

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16

Fletcher, Susan K. "Religion and life meaning: Differentiating between religious beliefs and religious community in constructing life meaning." Journal of Aging Studies 18, no. 2 (May 2004): 171–85. http://dx.doi.org/10.1016/j.jaging.2004.01.005.

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17

Johnson, Kathryn L. "Christian Life is Life in the Church." Ecumenical Review 59, no. 4 (October 2007): 514–18. http://dx.doi.org/10.1111/j.1758-6623.2007.tb00655.x.

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18

Flere, Sergej. "Religious capital and religious rewards: A study in the economics of religious life." Panoeconomicus 59, no. 1 (2012): 117–27. http://dx.doi.org/10.2298/pan1201117f.

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Religious life is studied by way suggested by the rational choice theory and the religious capital theory. The basic contentions of the theory on the nature of religious life having to do with an exchange upon a religious market, by firms offering compensators and rewards, and consumers, is considered. In the empirical analysis, it was validated that the independent (religious capital) and dependent (religious rewards of two types) were empirically separate constructs. Cross-sectional analysis of survey data indicated a very strong association between religious capital and institutional and ritual experience rewards within religious life, at a cross-cultural analysis, including Bosnian Muslims, Serbian Orthodox, Slovenian Catholics and US Protestants. The association was confirmed as robust at regression inspection with religious socialization. This extends further support for the empirical validity these novel theories of religious life and extensions of economic analysis into religious life.
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19

Hufford, David, and Robert C. Fuller. "Alternative Medicine and American Religious Life." Journal of American History 77, no. 3 (December 1990): 985. http://dx.doi.org/10.2307/2079010.

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20

Johanning, Mary Margaret. "Theology and Governance in Religious Life." Philosophy and Theology 3, no. 1 (1988): 73–88. http://dx.doi.org/10.5840/philtheol19883116.

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21

Aldridge, A. Owen, and Charles B. Sanford. "The Religious Life of Thomas Jefferson." American Literature 57, no. 2 (May 1985): 329. http://dx.doi.org/10.2307/2926076.

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22

Warner, John Harley, and Robert C. Fuller. "Alternative Medicine and American Religious Life." American Historical Review 95, no. 5 (December 1990): 1644. http://dx.doi.org/10.2307/2162913.

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23

Ati, Ati. "Religious Authority as Human Life Guidelines." International Journal of Nusantara Islam 6, no. 2 (April 22, 2019): 154–64. http://dx.doi.org/10.15575/ijni.v6i2.4545.

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This article was conducted to discuss the fading of the response of some people to religion. This response grew in line with emerge of various social phenomena of disappointment. Faith is also considered by some people to no longer be able to support the problem of life. Religion is deemed to be irrelevant to the demands of modernity. God and Religion in the perspective of some societies are then different from the views of the community in general. The authority of the life guidance held by humans is that religion is often only understood as a system of belief or belief in the teachings of God, which has implications for the understanding that religion is a theological doctrine. It is due to the cult of "religion" rather than understanding the "core" of the teachings of religion itself. Religion is only seen as "form" and not as "essence" that teaches submission to God, truth, justice, ethics, and morality.
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24

Douglas, Mary, Emile Durkheim, and Karen Fields. "The Elementary Forms of Religious Life." Contemporary Sociology 25, no. 4 (July 1996): 467. http://dx.doi.org/10.2307/2077075.

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25

Durkheim, Emile. "Elementary Forms of Religious Life: Conclusion." Sotsiologicheskoe Obozrenie / Russian Sociological Review 17, no. 2 (2018): 122–54. http://dx.doi.org/10.17323/1728-192x-2018-2-122-154.

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26

Bower, Bruce. "Religious Commitment Linked to Longer Life." Science News 157, no. 23 (June 3, 2000): 359. http://dx.doi.org/10.2307/4012451.

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27

Malara, Diego. "The Alimentary Forms of Religious Life." Social Analysis 62, no. 3 (October 1, 2018): 21–41. http://dx.doi.org/10.3167/sa.2018.620302.

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Focusing on the practice of fasting, this article traces the ethical efforts and conundrums of Ethiopian Orthodox Christians who take their religion seriously, but do not necessarily see themselves as disciplined believers. I argue that the flexibility and lenience of the Orthodox system allow for morally ambivalent disciplinary projects that, in order to preserve their efficacy, must be sustained by an array of intimate relationships with more pious individuals who are fasting for others or on others’ behalf. By examining this relational economy of spiritual care, its temporalities and divisions of labor, I ask whether recent preoccupations with ‘technologies of the self’ in the anthropology of religion might have overlooked the relevance of ‘technologies of the other’.
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28

Black, Alan W., Gary D. Bouma, Beverly R. Dixon, and John Bodycomb. "The Religious Factor in Australian Life." Review of Religious Research 30, no. 1 (September 1988): 90. http://dx.doi.org/10.2307/3511849.

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29

Albanese, Catherine L., and Charles B. Sanford. "The Religious Life of Thomas Jefferson." William and Mary Quarterly 42, no. 2 (April 1985): 294. http://dx.doi.org/10.2307/1920447.

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30

Berens, John F., and Charles B. Sanford. "The Religious Life of Thomas Jefferson." Journal of American History 72, no. 1 (June 1985): 136. http://dx.doi.org/10.2307/1903760.

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31

WAAIJMAN, Kees. "The Riches of Religious Community Life." Studies in Spirituality 15 (November 30, 2005): 169–83. http://dx.doi.org/10.2143/sis.15.0.2003474.

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32

Heelas, Paul. "The economics of new religious life." Religion 20, no. 3 (July 1990): 297–302. http://dx.doi.org/10.1016/0048-721x(90)90170-b.

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33

Bulbulia, Joseph, Joseph Bulbulia, and Edward Slingerland. "Religious Studies as a Life Science." Numen 59, no. 5-6 (2012): 564–613. http://dx.doi.org/10.1163/15685276-12341240.

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AbstractReligious studies assumes that religions are naturally occurring phenomena, yet what has scholarship uncovered about this fascinating dimension of the human condition? The manifold reports that classical scholars of religion have gathered extend knowledge, but such knowledge differs from that of scientific scholarship. Classical religious studies scholarship is expansive, but it is not cumulative and progressive. Bucking the expansionist trend, however, there are a small but growing number of researchers who approach religion using the methods and models of the life sciences. We use the biologist’s distinction between “proximate” and “ultimate” explanations to review a sample of such research. While initial results in the biology of religion are promising, current limitations suggest the need for greater collaboration with classically trained scholars of religion. It might appear that scientists of religion and scholars of religion are strange bedfellows; however, progress in the scholarly study of religions rests on the extent to which members of each camp find a common intellectual fate.
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34

MUSAYEV, İslam. "Religious Life and Education in Azerbaijan." Journal of International Social Research 8, no. 37 (April 20, 2015): 790. http://dx.doi.org/10.17719/jisr.20153710645.

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35

Nielsen, Donald A., Emile Durkheim, and Karen E. Fields. "The Elementary Forms of Religious Life." Sociology of Religion 57, no. 3 (1996): 328. http://dx.doi.org/10.2307/3712165.

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36

van Laarhoven, Hanneke W. M. "Religious Coping and Life-Prolonging Care." JAMA 302, no. 3 (July 15, 2009): 257. http://dx.doi.org/10.1001/jama.2009.1003.

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37

Levin, Tomer Trevor. "Religious Coping and Life-Prolonging Care." JAMA 302, no. 3 (July 15, 2009): 257. http://dx.doi.org/10.1001/jama.2009.1004.

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38

Mol, Hans, Gary D. Bouma, and Beverly R. Dixon. "The Religious Factor in Australian Life." Sociological Analysis 48, no. 4 (1988): 387. http://dx.doi.org/10.2307/3710881.

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39

Fuller, Robert C. "Unorthodox Medicine and American Religious Life." Journal of Religion 67, no. 1 (January 1987): 50–65. http://dx.doi.org/10.1086/487486.

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40

Worthington, Everett L. "Religious Faith Across the Life Span." Counseling Psychologist 17, no. 4 (October 1989): 555–612. http://dx.doi.org/10.1177/0011000089174001.

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41

Moyer, Ian S. "Introduction: The Religious Life of Things." Archiv für Religionsgeschichte 17, no. 1 (December 1, 2016): 3–10. http://dx.doi.org/10.1515/arege-2015-0001.

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42

Bosak-Schroeder, Clara. "The Religious Life of Greek Automata." Archiv für Religionsgeschichte 17, no. 1 (December 1, 2016): 123–36. http://dx.doi.org/10.1515/arege-2015-0007.

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Abstract This paper examines the religious lives of Greek automata. An automaton is an object that has been constructed to move on its own.¹ I argue that ancient Greek automata at first had a solely magical life, later attained a mechanical life, and that this change from magical to mechanical allowed automata to proliferate in religious contexts. While automata were originally imagined as purely magical, the advent of advanced mechanics later in antiquity made it possible for automata to be realized and also caused Greeks in the Hellenistic and Roman ages to reinterpret magical automata as mechanical. Later Greeks’ projection of mechanical knowledge onto the magical automata of the past mirrors twentieth and twenty-first century scholars’ tendency to reinterpret ancient automata as “robots” in line with technological advances in their own time. Changes in mechanics in antiquity and the response of people to those changes leads me to advance the concept of “relative modernism.” I argue that modernism is a mind-set that recurs throughout history rather than one that emerges in a unique period of history.
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43

Wafiroh, Nihayatul. "MUSLIMS’ VIEWS OF HINDU RELIGIOUS LIFE:." Dialog 36, no. 1 (August 31, 2013): 99–106. http://dx.doi.org/10.47655/dialog.v36i1.84.

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This paper discusses Banyuwangi Muslims’ perspectives and experiences when they live in Bali and how Bali with Hinduism to be the majority population influences their religious beliefs and their perspectives of interfaith relations. As data, eleven Banyuwangi Muslims were interviewed. The results are said first that hypothesis that the experiences living with other religions will contribute in their opinion of tolerance does not work hundred percentages since many of interviewees think that living in the different religious environment does not affect anything in term of their views of tolerance. Secondly, although the harmonious relations between Hindu Balinese and Banyuwangi Muslim people had existed, in reality, Hindu Balinese which are the majority population still treat differently for Banyuwangi Muslims. Indeed, it proves that the superiority cannot be truly avoided in the relations between both groups. Being minority does not always affect Banyuwangi Muslims to know the majority religion. Thirdly, the author think that it is because the main reason when they came to Bali is only economy, so everything outside economy will not be interesting for them. Living in Bali, moreover, does not contribute in their understanding of tolerance.
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44

McLaren, Brian. "Suicidal vs. Life-Giving Religious Narratives." Tikkun 25, no. 5 (September 2010): 64–67. http://dx.doi.org/10.1215/08879982-2010-5020.

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45

Bell, Dorothy. "Book Reviews : Religious and Lay Life." Expository Times 101, no. 5 (February 1990): 159. http://dx.doi.org/10.1177/001452469010100525.

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46

Altglas, Véronique. "Rodney Stark, Exploring the Religious Life." Archives de sciences sociales des religions, no. 128 (October 1, 2004): 53–158. http://dx.doi.org/10.4000/assr.2697.

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47

Schulz, Constance B., and Charles B. Sanford. "The Religious Life of Thomas Jefferson." Journal of Southern History 51, no. 3 (August 1985): 431. http://dx.doi.org/10.2307/2209261.

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48

Hill, Terrence D., Dawn C. Carr, Amy M. Burdette, and Benjamin Dowd-Arrow. "Life-Course Religious Attendance and Cognitive Functioning in Later Life." Research on Aging 42, no. 7-8 (April 8, 2020): 217–25. http://dx.doi.org/10.1177/0164027520917059.

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Although several studies suggest that religious attendance is associated with better cognitive functioning in later life, researchers have generally failed to connect with any established life-course perspectives or theories of cognitive aging. Building on previous work, we examine the effects of life-course religious attendance on a range of cognitive functioning outcomes. We employ data from the religious life histories module of the 2016 Health and Retirement Study, a subsample of 516 adults aged 65 and older. Our key findings demonstrate that older adults who attended religious services for more of their life course tend to exhibit poorer working memory and mental status and better self-rated memory than older adults who attended less often. We contribute to previous research by reconceptualizing religious attendance as a cumulative life-course exposure, exploring the effects of religious attendance net of secular social engagement, and examining a wider range of cognitive functioning outcomes.
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49

Batty, Margaret. "Shetland Life." Expository Times 117, no. 6 (March 2006): 222. http://dx.doi.org/10.1177/001452460611700603.

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50

Cahill, Lisa Sowle. "Sanctity of Life, Quality of Life, and Social Justice." Theological Studies 48, no. 1 (March 1987): 105–23. http://dx.doi.org/10.1177/004056398704800106.

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