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Brown, Angela L. "Religiously Involved Black Male Engagement at Religiously Affiliated Predominately White Institutions." ScholarWorks, 2018. https://scholarworks.waldenu.edu/dissertations/5307.
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Research studies have indicated that Black male collegians have the lowest retention rates in the higher education setting in predominately White institutional (PWI) settings. Several factors, such as spirituality, involvement on campus, and other positive experiences are cited as contributing to a lower retention rate for Black males in the PWI higher education setting; however, research in the PWI religiously affiliated setting has been limited. The purpose of this basic qualitative study was to explore the campus engagement experiences of religiously involved Black males who attended religiously affiliated PWIs. Astin's student involvement theory and Astin, Astin, and Lindholm's findings on spiritual development in the higher education setting are used as a conceptual framework. The research questions explored how religiously involved Black males who were at religiously affiliated PWIs during college described their campus engagement experiences, how their religious belief influenced their campus engagement, and how other factors influenced their campus engagement and contributed to their graduation. Interviews with 8 Black male participants were analyzed for codes and themes using Merriam and Tisdell's coding method. The themes that emerged suggested that although participants perceived initial negative experiences, overall, they had positive campus experiences due to involvement experiences. The participants recalled that their religious engagement fostered more participation in religious involvement, developed their spiritual identity, and that family and community fostered engagement. This study may contribute to positive social change by providing administrators of religiously affiliated PWIs with approaches to increase the engagement and retention of Black male students.
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Patten, Todd A. "The institutional integration of the religious minority at a systemic religiously affiliated university /." Related article in Christian higher education; vol. 8, no. 1; Jan 2009 , pages 42 - 53, 2009. http://search.ebscohost.com/login.aspx?direct=true&db=afh&AN=35731177&site=ehost-live.
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Myers, Joanna Sylvia. "Religiously committed psychologists : issues and dilemmas." Thesis, University of East London, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.532413.
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O'Connell, Daniel. "Educating religiously toward a public spirituality." Thesis, Boston College, 2008. http://hdl.handle.net/2345/21.
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The question at the heart of this dissertation is: “How can Christian religious education help people know the value and importance of a healthy public/common life and further their interest and ability to participate in the public sphere toward the common good?” Care for our public lives must to be a part of our spirituality. It is not enough to know about the importance of the public realm to our well-being, rather, this concern must be part of what matters to us, a dimension of our affect and desire, something we want and care about. Hence the coupling of ‘public’ with ‘spirituality.’ A public spirituality is something that helps us see beyond the interpersonal dimension of life and recognize the wider public context for these relationships. It appreciates the importance of public life, civil society, and the public sphere. It is grounded in the public dimension of Catholic faith and connected to rich sources of wisdom from Christian tradition. This spirituality draws the person or community into the public sphere to participate in sustained, persuasive, respectful, and critical conversations about issues that matter to them. This dissertation argues that the task of religious education is to educate for such a spirituality and using the work of Thomas H. Groome, it outlines a particular way that in which this can happen. Chapter 1 demonstrates the importance of ‘the public’ to our well-being, looking closely at the role of civil society, the public sphere, and secularization. Chapter 2 articulates the public dimension of Catholic faith, with attention to the themes of participation, the common good, and how theology is done in public. Chapter 3 lays the foundation for a public spirituality, focusing on the Trinity, the challenge of the stranger, the mystical-transformational dimension of Christian spirituality, and Christianity as a way of seeing. Chapter 4 offers illustrations of public spirituality at work in three organizations: the Conference of Religious of Ireland Justice, Theos, U.K., and the Greater Boston Interfaith Organization. Finally, Chapter 5, proposes a shared Christian praxis approach to Christian religious education as a model to nurture and nourish a public spiritualityThesis (PhD) — Boston College, 2008
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Religious Education and Pastoral Ministry
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Lopes, de Jesus Lara. "An exploration of the experiences of religiously committed counselling professionals working with religious and non-religious client." Thesis, University of Roehampton, 2016. https://pure.roehampton.ac.uk/portal/en/studentthesis/an-exploration-of-the-experiences-of-religiously-committed-counselling-professionals-working-with-religious-and-non-religious-client(6b38a18c-f21c-462f-8d7f-de3ca3763596).html.
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Most of the existing research on relationships between counselling and religion has addressed how practitioners provide services to religious clients or on strategies for working with people from specific religious traditions. The focus of this study is on how counselling professionals’ religious identity may impact on their clinical work. All the participants had at least one year of post-qualification experience working with religious and non-religious clients. Nine participants (6 female and 3 males) were interviewed and the data were analysed using a social constructionist version of Grounded Theory. This gave rise to four different yet highly related sub-categories. These were as follows: 1) Meaning making: Identity within the context of religion, 2) Keeping my faith life and my psychotherapy life separate, 3) Disclosure: The Unavoidable Blend between Religion and Counselling, 4) The Impact on Therapy. The findings of this study suggest that there is a tension in the way counselling professionals are managing their religious identity within their professional environment (i.e. training, supervision and counselling room). This tension seems to be centred on a need to protect their religious self from challenges imposed by professional colleagues, and a need, at least for some participants, to use the counselling room to reinforce their religious beliefs. While some participants have consciously chosen to keep their religious self out of the therapy room, others emphasise this split between religious and professional self is not possible when it comes to their counselling practice. The participants’ need to protect themselves from potential negative judgment was identified as a complex phenomenon that formed the basis of the core category ‘Protection’. The findings have added a novel perspective in recognising the impact a counselling practitioner’s religious beliefs has on their clinical, supervisory and training experiences.
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Strong, Stacie Ilene. "Religious rights under the religious precedence test : a theoretical and comparative analysis of conflicting religious claims in religiously pluralist states." Thesis, University of Cambridge, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.620563.
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Hook, Joshua. "The Effectiveness of Religiously Tailored Couple Counseling." VCU Scholars Compass, 2009. http://scholarscompass.vcu.edu/etd/2033.
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Large numbers of couples seek treatment from religious counselors who integrate religion and spirituality (R/S) into counseling. The present dissertation reviewed the literature examining the effectiveness of R/S counseling. Several R/S treatments were helpful in treating psychological problems. There was little evidence that R/S treatments outperformed secular treatments. In Study 1, a nationwide survey was conducted that examined the beliefs of Christian counselors about integrating R/S into couple counseling. Christian counselors (N = 630) completed measures of religious commitment, experience in couple counseling, attitudes toward using religious techniques in couple counseling, and the use of theory in couple counseling. Counselors were highly religious, and religious commitment was a positive predictor of viewing religious techniques as appropriate. Christian couple counseling was popular and widely practiced, although there was wide variation in the number of couples seen per counselor. Counselors were influenced by both secular and Christian theories of couple counseling. There were several differences between professional, pastoral, and lay counselors, indicating that each subgroup be treated separately rather than grouped together. In Study 2, the nature of Christian couple counseling was described and the effectiveness of Christian couple counseling was examined using a longitudinal study. Counselors (N = 20) completed a measure of religious commitment, and clients (N = 60) completed measures of religious commitment, the use of religious and secular techniques in counseling, relationship satisfaction, working alliance with the counselor, and satisfaction with counseling at three time points during counseling. Religious techniques were common in couple counseling, and most were used in about 50% of the sessions. The religious commitment of counselors was a positive predictor of the number of religious techniques used in counseling. Clients attending Christian couple counseling reported increases in relationship satisfaction and working alliance with the counselor over time, and reported high levels of satisfaction with counseling. Working alliance with the counselor was a positive predictor of both relationship satisfaction and satisfaction with counseling. A close match in religious commitment between counselor and client did not predict greater improvement in relationship satisfaction, but it did predict a stronger working alliance throughout counseling.
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Ebert, Jon S. "Questioning psychological distress in religiously mediated change." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Stoltzfus, Kenneth M. "Daily Hassles, Religious Coping, Depressive Symptomatology, and Alcohol Use in Students at a Religiously-Affiliated College." Case Western Reserve University School of Graduate Studies / OhioLINK, 2009. http://rave.ohiolink.edu/etdc/view?acc_num=case1227646911.
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Hackett, Conrad, Marcin Stonawski, Michaela Potancoková, Brian J. Grim, and Vegard Skirbekk. "The future size of religiously affiliated and unaffiliated populations." Max Planck Institute for Demographic Research, 2015. http://dx.doi.org/10.4054/DemRes.2015.32.27.
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Background: People who are religiously unaffiliated (including self-identifying atheists and agnostics, as well as those who say their religion is "nothing in particular") made up 16.4% of the world's population in 2010. Unaffiliated populations have been growing in North America and Europe, leading some to expect that this group will grow as a share of the world's population. However, such forecasts overlook the impact of demographic factors, such as fertility and the large, aging unaffiliated population in Asia.
Objective: We project the future size of religiously affiliated and unaffiliated populations around the world.
Methods: We use multistate cohort-component methods to project the size of religiously affiliated and unaffiliated populations. Projection inputs such as religious composition, differential fertility, and age structure data, as well as religious switching patterns, are based on the best available census and survey data for each country. This research is based on an analysis of more than 2,500 data sources.
Results: Taking demographic factors into account, we project that the unaffiliated will make up 13.2% of the world's population in 2050. The median age of religiously affiliated women is six years younger than unaffiliated women. The 2010-15 Total Fertility Rate for those with a religious affiliation is 2.59 children per woman, nearly a full child higher than the rate for the unaffiliated (1.65 children per woman).
Conclusions: The religiously unaffiliated are projected to decline as a share of the world's population in the decades ahead because their net growth through religious switching will be more than offset by higher childbearing among the younger affiliated population.
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Rideout, Betty. "The spiritual beliefs of non-religiously affiliated young adults." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/23506.
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This qualitative study describes the spiritual beliefs of young adults who have no religious affiliation, and examines how they assess and critically reflect upon their beliefs. An interpretative phenomenological analysis research method was used to describe and thematically organize their spiritual beliefs. Three themes emerged from this analysis: a description of spirituality, the narrative process of creating spiritual beliefs, and the outcomes of possessing spiritual beliefs. Participants describe and define spirituality in diverse ways. The more common definitions include a hopeful and benevolent perspective on life, a tentative acceptance of a higher power, belief in karma and a reverence for nature. One of the most consistent findings is the rejection of institutional religion. Participants choose spirituality to avoid the problems they perceive as being typical to institutional religion and utilize a type of marketplace approach to select spiritual beliefs. Spirituality is construed as a highly individualized narrative process which is related to identity. Spirituality also helps to provide a sense of meaning and purpose.
A second level of analysis examined how participants think about and critically reflect upon their beliefs. Elaborative coding, based upon King and Kitchener’s (1994) reflective judgment model, was used to group participants’ assessment of their beliefs into stages, and then interpreted using the reflective judgment model. The findings show that participants’ personal epistemology influence their spiritual beliefs. Moving up the reflective judgment model, spiritual beliefs in the lower stages are explicit, relatively simple beliefs created largely from a dogmatic opposition to religion. Justification for beliefs is based upon unjustified opinion or description, and spirituality is not a central part of their lived experiences. Higher staged participants describe a greater understanding of and appreciation for a constructivist nature of knowledge which contributes to spiritual beliefs that are more complex and grounded in their understanding of epistemology. This study demonstrates the importance of encouraging critical thinking skills in relation to spirituality.
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CARVALHO, MARCELA MELO DE. "BABEL OF BELIEF: CANDOMBLÉS AND RELIGIOUSLY IN BELLE ÉPOQUE CARIOCA." PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIRO, 2010. http://www.maxwell.vrac.puc-rio.br/Busca_etds.php?strSecao=resultado&nrSeq=34926@1.
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PONTIFÍCIA UNIVERSIDADE CATÓLICA DO RIO DE JANEIROCOORDENAÇÃO DE APERFEIÇOAMENTO DO PESSOAL DE ENSINO SUPERIOR
PROGRAMA DE SUPORTE À PÓS-GRADUAÇÃO DE INSTS. DE ENSINO
O presente trabalho visa investigar o lugar social dos candomblés na belle époque carioca, a partir das crônicas de Paulo Barreto (João do Rio) acerca dos candomblés no Rio de Janeiro publicadas na Gazeta de Notícias e na Kosmos, propondo a construção de uma percepção do candomblé para a sociedade carioca na virada do século XIX para o XX e a realização de um esboço de mapa da religiosidade carioca na belle époque.
The present work intends to investigate the social place of the candomblés in belle époque of Rio de Janeiro, from the chronicles of Paulo Barreto (João do Rio) about the candomblés in the Rio de Janeiro published in the Gazeta de Notícias and in the Kosmos, proposing the construction of a perception of the candomblé for the society of Rio de Janeiro in the turning of the century XIX for the XX and the realization of a sketch of map of the religiosity of Rio de Janeiro in belle époque.
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McCabe, Barbara Ann. "Education and policy in a religiously mixed area of Northern Ireland." Thesis, University of Ulster, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.274421.
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Obata, Yukikazu. "Humble partisans trinity, church, and mission in a religiously pluralistic world /." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Al, Serhan Omar. "The impact of religiously motivated boycotts on brand loyalty among transnational consumers." Thesis, Cardiff Metropolitan University, 2016. http://hdl.handle.net/10369/8007.
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Boycotting has been empirically proven to be damaging to business organisations, and there is compelling evidence to suggest that it is not only here to stay, but it is also on the increase. Brand loyalty is declining for many reasons including the effects of market competitiveness, the fading of brand differentiation and the ever-changing marketplace landscape. Transnationality and its impact on consumer behaviour—despite the increase in the international human movements and border crossing—is still an understudied field. The conducted literature review suggests that little attention has been paid to explore the link between boycotting and brand loyalty from the transnational consumers perspective. To achieve the research objective, which is to develop an understanding of the impact of boycotting on brand loyalty and the influence of transnationality on this relationship, a mixed methods approach was adopted. Thirty-five qualitative interviews were conducted with London-based Muslim Arabs and sequentially an online questionnaire that generated 537 responses. This research has empirically revealed the negative impact of consumer boycotts on brand loyalty and highlighted the influential role that transnationality, social capital and demographics play in shaping the consumer boycotting and brand loyalty decision-making process. This study also explored the role of religion on boycotting and the subsequent brand loyalty behaviour and empirically confirmed that religiously motivated boycotts are damaging for business firms as they have a sudden and long-term negative effect on loyalty. The study shows that religious denominations have a significant impact on both boycotting and loyalty behaviour. Based on the study findings, implications, recommendations for management and consumers alike and suggestions for future research are presented.
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Marsh, Randy P. "The effect of training on the helping behavior of religiously-oriented persons." Theological Research Exchange Network (TREN), 1985. http://www.tren.com.
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McMillen, Cody. "Faculty Perspectives and Experiences of Faith and Learning at a Religiously Affiliated University." University of Dayton / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1608154615457914.
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Mroz, Kathleen. "No Salvation Apart from Religious Others: Edward Schillebeeckx's Soteriology as a Resource for Understanding Christian Identity and Discipleship in a Religiously Pluralist World." Thesis, Boston College, 2018. http://hdl.handle.net/2345/bc-ir:107983.
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Thesis advisor: Mary Ann HinsdaleThe aim of this dissertation is to demonstrate why the theology of Edward Schillebeeckx provides a worthy and valuable resource for negotiating the question of how Christians can maintain their unique Christian identity and uphold the core tenets of their faith, while recognizing the need for and benefit of dialogue with non-Christian religions. In a world where interaction with religious others is inevitable, a perilous sense of superiority that excludes non-Christians from the possibility of imparting wisdom must be avoided. Yet, as this dissertation illustrates, a theory that all religions are equal and that absolute claims that contradict the beliefs of other religions (such as Jesus as God incarnate and the universal savior of humankind) must be given up, is equally as dangerous. I show that Schillebeeckx, although he never identified himself explicitly with one of the three paradigms of the theology of religions (exclusivism, inclusivism, and pluralism), maintained an inclusivist position but one that is more radical than that of some of his contemporaries. He upheld the unique role of Jesus Christ in human history while regarding religious pluralism, rather than a problem to be solved, as an opportunity for Christians to learn from and expand upon their conceptions of the humanum, or what human wholeness entails. This dissertation critically examines the three major paradigms used to understand the relationship of Christianity to non-Christian religions. It argues that the adoption of a pluralist position that regards all religions to be equal, and relinquishes any absolute claims, is not necessary, and can, in fact, be detrimental to fruitful interreligious dialogue. It traces Schillebeeckx's development of the negative contrast experience and illustrates how it can serve as a universal starting point for interreligious dialogue that does not attempt to essentialize human nature or tie all positive responses to human suffering to a latent Christianity present in every person. This dissertation describes the major components of Schillebeeckx's soteriology: creation as the starting point for soteriology; the unbreakable relationship between fragments of salvation in this world and final, or eschatological salvation; the role of Jesus as the assurance of final salvation; and the communal nature of salvation. It shows how the implication of Schillebeeckx's soteriology, which starts from the premise "there is no salvation outside the world," is "no salvation apart from religious others." This means that our ability to experience fragments of salvation in our everyday lives is dependent on learning from and collaboration with human beings who do not share our religious beliefs, but does not require us to erase religious differences, or tailor our beliefs to "fit" neatly into others' religious views. Finally, this dissertation applies Schillebeeckx's soteriology to concrete struggles faced by Muslim women and Catholic women in order to illustrate how interreligious dialogue can bring persons toward the fullness of the humanum
Thesis (PhD) — Boston College, 2018
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Theology
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Frazier, Walter Lee. "Coping strategies among religiously committed survivors of Hurricane Katrina in the state of Mississippi." Diss., Mississippi State : Mississippi State University, 2009. http://library.msstate.edu/etd/show.asp?etd=etd-03182009-100857.
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Wirén, Sacharias. "The Army of God : An examination of religiously motivated violence from a psychology of religion perspective." Thesis, Uppsala universitet, Religionspsykologi, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-309630.
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The purpose of this qualitative study was to examine psychological processes that can contribute to religiously motivated violence from a psychology of religion perspective in relation to the collective meaning-system of the Christian militant anti-abortion movement the Army of God. The study applied a single-case design and the data was collected through semi-structured interviews with 3 prominent figures within Army of God, as well as through 43 qualitative documents and 4 autobiographical books. The collected data was analyzed through a deductive approach, implementing the concept of sanctification, social identity theory, selective moral disengagement, and the Staircase to Terrorism model. The results show that the collective meaning-system of the Army of God can be understood as a form of religious fundamentalism that acts as a frame that binds the members together, and from which social categorization and group identification can induce acts of violence. The results also demonstrate that abortion is perceived as a grave injustice and destruction of something sacred, and how it leads to a moral outrage and aggression by constituting a threat towards one’s social identity. This threat moves the individuals towards a ‘black-and-white’ and ‘the ends justify the means’ mentality. The act of violence is further prompted by a perceived duty from God and facilitated by a dehumanization of the perceived enemy. The findings of the study address the need of primary empirical data in the psychological research of violent extremism. Furthermore, it brings further knowledge regarding religiously motivated violence and leaderless resistance by taking into account the search for significance and sacred values. In contrast to previous research the current study also demonstrates that a leader or a well-structured group is not necessarily a key factor when explaining religiously motivated violence from a social psychological perspective. This can contribute to the theoretical understanding regarding social identity and a collective meaning-making in relation to violent extremism and lone-wolf terrorism.
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Göcmen, Yeginoglu Ipek Verfasser], Wolfgang [Akademischer Betreuer] [Streeck, and Ayse [Akademischer Betreuer] Bugra. "The Politics of Religiously Motivated Welfare Provision / Ipek Göcmen Yeginoglu. Gutachter: Wolfgang Streeck ; Ayse Bugra." Köln : Universitäts- und Stadtbibliothek Köln, 2011. http://d-nb.info/1038168201/34.
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Menning, Nancy Lee. "Reading nature religiously: Lectio Divina, environmental ethics, and the literary nonfiction of Terry Tempest Williams." Diss., University of Iowa, 2010. https://ir.uiowa.edu/etd/556.
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This dissertation describes a method for constructing a religious environmental ethic modeled on the spiritual practice of lectio divina, or devotional reading. Lectio divina is an explicitly religious way of reading, distinguished from other modes of reading not by what is read--even sacred scriptures can be read for mastery of content, for entertainment, etc.--but by how it is read. In lectio divina, the reader engages the text with a willingness to be transformed by an encounter with the sacred, mediated somehow by the text. This vulnerability is inherent in a religious reading, as is the intimacy implicit in the repeated engagement with the text that is central to the practice of lectio divina. The emphasis on vulnerability and intimacy marks this religious approach to environmental ethics as a form of virtue ethics.
Consistent with the traditional insight conveyed by the two-books metaphor, whereby Christians believed God was revealed both in the Book of Scripture and the Book of Nature, I map the classic stages of lectio divina onto a reading not of scripture but of the natural world. Paying attention requires careful observation, the naming and description of relevant details, and awareness and articulation of emotional responses as one repeatedly visits natural settings. Pondering requires a willingness to enter deeply into the religious, scientific, and other sources that help us understand the natural world and our place within it, as well as a willingness to reflect critically upon those sources. Responding calls upon readers of nature to take definite actions that flow out of the previous stages of paying attention and pondering, utilizing knowledge born of familiarity to address environmental challenges while also protecting natural settings in which the unnamable sacred can be encountered. Surrendering involves acknowledging human limits of understanding, will, and action, and nonetheless finding rest and restoration by trusting in some force beyond the merely human. I illustrate this argument with interpretations of literary works by Terry Tempest Williams, thereby asserting the relevance of religiosity to human transformation and to efforts to imaginatively embody human-land relationships that further human and ecological flourishing.
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Mohammed, Raghshanda. "A description of the lived experiences of young adults who grew up in religiously heterogeneous households." Thesis, Stellenbosch : Stellenbosch University, 2014. http://hdl.handle.net/10019.1/86511.
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Thesis (MA)--Stellenbosch University, 2014.ENGLISH ABSTRACT: In this study, religiously heterogeneous households refer to households where the parents practice entirely different religions. These households are becoming more common and whilst the literature focusses on what this means for the married couple in terms of marital satisfaction, marital conflict and religious participation it largely neglects the influence that growing up in such a household may have on the child. This poses a potential problem in the therapeutic setting because there is no existing knowledge to work with. This study sought to narrow the gap in the literature by describing the lived experiences of young adults who grew up in religiously heterogeneous households. Through the use of snowball sampling, six young adults (aged 18-24) who grew up in religiously heterogeneous households agreed to be interviewed for this study. Of the participants four were male and the remaining two were female. The semi-structured interview yielded many reports of the participant’s experiences growing up in a religiously heterogeneous household. These experiences have been grouped into three types of themes. The themes include: (1) over-arching themes which deals with issues such as making sense of religion, making the decision as to which religion to affiliate with and idealizing the religiously homogeneous household whilst valuing the lessons gained from the religiously heterogeneous household; (2) an explicit theme which discusses how the experiences that the participants report about their households can be used to make tentative inferences about religiously heterogeneous marriages and divorce and; (3) peripheral themes include discussions about feeling judged and ostracised, negotiating a religiously heterogeneous background outside of the immediate family, tolerance and the value of a name. An Ecological Model is employed in the interpretation of these findings. Finally, the limitations and recommendations for future research are discussed.
AFRIKAANSE OPSOMMING: In hierdie studie verwys godsdienstige heterogene huishoudings na huishoudings waar die ouers aan heeltemal verskillende godsdienste behoort. Hierdie tipe huishoudings word al hoe meer algemeen en alhoewel die literatuur fokus op wat dit beteken vir die getroude paartjie in terme van huweliks tevredenheid, huweliks konflik en godsdienstige deelname, versuim dit om te kyk na die invloed wat dit het op die kind wat groot word in sulke huishouding. Dit hou ‘n potensiële probleem vir die terapeuties omgewing in, want daar is geen bestaande kennis om mee te werk nie. Hierdie studie poog om die gaping in die literatuur kleiner te maak, deur die beleefde ervaringe van jong volwassenes wat groot geword het in ‘n godsdienstige heterogene huishouding te beskryf. Deur gebruik te maak van sneeubalsteekproefneming, het ses jong volwassenes (tussen die ouderdomme van 18-24), wat groot geword het in godsdienstige heterogene huishoudings, ingestem om deel te neem aan ‘n onderhoud vir hierdie studie. Vier van die deelnemers was manlik en die oorblywende twee was vroulik. Die semi-gestruktureerde onderhoude het verskeie verslae gelewer van die deelnemers se ondervindinge van hoe dit was om groot te word in ‘n godsdienstige heterogene huishouding. Hierdie ondervindinge word in drie tipes temas gegroepeer. Die temas sluit in: (1) oorkoepelende temas wat te doen het met kwessies soos om sin te maak van godsdiens, die keuse te maak oor watter godsdiens om te volg en om die godsdienstige homogene huishouding te idealiseer, terwyl jy die lesse waardeer wat jy gekry het deur die ervaring van in ‘n godsdienstige heterogene huishouding groot te word; (2) ‘n uitdruklike tema wat kyk na hoe die ervaringe wat die deelnemers geraporteer het oor hulle huishoudings gebruik kan word om tentatiewe gevolgtrekkings te maak oor godsdienstige heterogene huwelike en egskeiding en; (3) perifere temas sluit in besprekings oor om geoordeel en uitgesluit te word, om ‘n godsdienstige heterogene agtergrond buite die onmiddellike familie te onderhandel, verdraagsaamheid en die waarde van 'n naam. ‘n Ekologiese model word gebruik in die interpretasie van hierdie bevindinge. Ten slotte, is die beperkings en aanbevelings vir toekomstige navorsing bespreek.
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Arcamone, Dominic. "A dialectical engagement with key symbols of religiously motivated violence through the insights of Bernard Lonergan." Thesis, Australian Catholic University, 2013. https://acuresearchbank.acu.edu.au/download/93b3c1a9e23d0c0c3f0721680b284653158d67776d646cb1a7541a4790087913/1688697/ARCAMONE_Dominic_2013.pdf.
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The aim of this thesis is to dialectically engage key symbols of religiously motivated violence through the insights of Bernard Lonergan. The scope of the thesis covers four symbols: cosmic war, martyrdom, demonisation and warrior empowerment. These symbols are employed by sociologists such as Mark Juergensmeyer and psychologists such as James Jones to argue the link between religion and violence. They have also been used by the RAND group, a non-profit think tank, through its National Security Division framing an understanding of terrorism through the metaphor of cosmic war. Each of these symbols when interpreted empirically connects warfare, religion and social order. Religion is viewed more as part of the problem and not part of the solution to violence.
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Ellis, Susan Weaver. "Using creative writing for spiritual growth a workshop for evangelical women in religiously conservative Protestant churches /." Theological Research Exchange Network (TREN), 1999. http://www.tren.com.
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Kanaris, Jim. "Lonergan's notion of the subject : the relation of experience and understanding in intellectually and religiously differentiated consciousness." Thesis, McGill University, 1995. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=23220.
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The notion of "the subject" is central methodologically to the heuristics of Bernard Lonergan, Insight: A Study of Human Understanding (1957; 5th ed., 1992) is Lonergan's most significant work in which he attempts to unveil the ever-elusive dynamics of conscious being as it functions in diverse realms of human thought. Essential to this endeavor is the identification of conscious operations (acts) and their objectifications (contents). This constitutes the "semantic" burden of Insight which, consequently, ought not to be separated from Lonergan's pragmatical mode of investigation. Failure to note this dipolar structure of Insight results in misinformed analyses which are quick to make faulty ideational correlations, thereby excusing out of hand any ingenuity on the part of Lonergan. This study attempts to reverse such trends by examining certain basic relations of the thinking subject in Insight (i.e. "experience" and "understanding"), and by developing the dynamics of such a relation in the larger context of the differentiations of consciousness (i.e. "intellectual" and "religious"), a concept that is brought to full fruition in Lonergan's widely read Method in Theology (1972).
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Tomlins, Steven. "Navigating Atheist Identities: An Analysis of Nonreligious Perceptions and Experiences in the Religiously Diverse Canadian City of Ottawa." Thesis, Université d'Ottawa / University of Ottawa, 2016. http://hdl.handle.net/10393/34444.
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There is very little research that is empirically-based about atheism in Canada; this thesis seeks to contribute foundational knowledge in this area. It begins with a historical and contemporary overview of atheism in Canada by examining its appearance in government, law, and media. It then addresses the question: “How do atheists construct their identities in the context of a religiously diverse Canada?” through an analysis of data collected from participant-observation with an atheist university club, the Atheist Community of the University of Ottawa (ACUO), followed by an analysis of five significant themes which arose from forty life history interviews (twenty with ACUO members; twenty with Ottawa-area atheists who did not belong to an atheist community that met in person). These themes are: loss of religious identity and/or development of atheist identity; group belonging; perceptions of media and public understanding of atheism; the use of the United States for narrative or comparative purposes; and the frequency of receiving a negative reaction simply for being an atheist. This study found that most interviewees perceived the Canadian public and the media as not understanding atheism because the subject is not commonly reported on or discussed, and many said that (ir)religiosity rarely came up in conversations with strangers, acquaintances, or co-workers. These notions were often seen as resulting from a Canadian social etiquette which dictates that controversial subjects should be avoided in order to minimize the risk of causing offense. Moreover, members of the ACUO often said that they joined an atheist community because they wanted a safe space to meet like-minded people with whom they could freely discuss religion without causing offense to religious others. Unlike in findings from the United States, interviewees did not speak of their atheist identities as being considered ‘un-Canadian’ or as excluding them from their conception(s) of Canadian society. While interviewees often said they were selective with whom they decided to express their atheism, most felt quite positive about living as an atheist in Canada, especially compared to the plight of atheists living in other countries, and atheism came across as being ‘just’ another ‘idea’ in a mosaic of cultural ideas.
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Sevinc, Bilal. "Participation in terrorist organizations an analysis of left wing DHKP/C and religiously motivated Turkish Hezbollah terrorist organizations /." Diss., Connect to online resource - MSU authorized users, 2008.
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Bence, Carol J. "The effect of clinical practice on empathy in BSU students and graduates of religiously related and nonreligiously related schools." Virtual Press, 1986. http://liblink.bsu.edu/uhtbin/catkey/471709.
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The present study investigated the relationship between the effect of clinical practice on empathy in BSN students and graduates in religiously and nonreligiously related programs. The non-experimental survey used a non-probability, convenience sample including 156 student and graduate nurses from two BSN programs. The subjects completed the Empathy Construct Rating Scale, a self-administered questionnaire demonstrating a high degree of validity and reliability. The results indicated no statistically significant correlation between the length of practice and empathy among students, first year, and fourth year graduates. Also, no statistically significant difference existed between the empathy scores of students and graduates from a religiously related and a nonreligiously related school. The conclusions drawn from this study are that there is no relationship between empathy and length of practice, nor is empathy related to the religious orientation of the nursing program.Ball State UniversityMuncie, IN 47306
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Preston, Jenna. "Religiously discordant, legally consistent, and ethically ambiguous: The College of Physicians and Surgeons of Ontario's approach to conscientious objection." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=95003.
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The College of Physicians and Surgeons of Ontario (CPSO) recently published its revised policy, Physicians and the Ontario Human Rights Code, which establishes professional guidelines pertaining to conscientious objection. Insofar as it compels complicit action on the part of objecting physicians, the policy has engendered controversy within religious, legal and bioethical communities in Canada. To provide insight into this debate, my dissertation examines the CPSO's guidelines through the lenses of Roman Catholicism, Canadian law and the ethical framework of principlism. Whereas analysis reveals tension between the CPSO's position and the Roman Catholic doctrines on conscience and cooperation in evil, general consistency exists between the policy statement and the treatment of conscience and religion within Canadian jurisprudence. Through the lens of principlism, consistency between the policy statement and the principles of respect for autonomy, beneficence and justice is punctured by ambiguity between the CPSO's position and the principle of nonmaleficence, as well as conflict between the guidelines and respect for physician autonomy.Le «College of Physicians and Surgeons of Ontario» (CPSO) a récemment publié une version révisée de la politique Physicians and the Ontario Human Rights Code, qui établit les lignes directrices professionnelles portant sur l'objection de conscience. Dans la mesure où elle exige une action de la part des médecins, la politique a engendré une controverse à travers les communautés religieuses, légales et bioéthiques canadiennes. Afin de donner un aperçu de ce débat, ma dissertation examine les lignes directrices du CPSO selon les perspectives du Catholicisme Romain, de la loi Canadienne et du cadre éthique principisme. Bien que certaines analyses révèlent des tensions entre la position du CPSO et la doctrine Catholique Romaine sur la conscience et la coopération en mal, il existe une cohérence générale entre la politique et le traitement de la conscience ainsi que de la religion dans la jurisprudence canadienne. Dans l'optique du principisme, la constance entre l'affirmation de la politique et les principes du respect de l'autonomie, de la bienfaisance et de la justice est ponctuée par une ambiguïté entre la position du CPSO et le principe de la non malfaisance, de même qu'un conflit entre les lignes directrices et le respect de l'autonomie des médecins.
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Hutchinson, David Robert. "Piety in peril : a religiously conservative sixteenth century school of church monuments in Sussex, Hampshire and the Isle of Wight." Thesis, University of Sussex, 2011. http://sro.sussex.ac.uk/id/eprint/6340/.
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During approximately twenty-five years of the early to mid-sixteenth century, a hitherto largely unnoticed series of Caen stone tombs were erected in Sussex and Hampshire churches with designs that emphasized religious imagery. These crudelycarved but high-status monuments displayed the piety of those commemorated and included a transitional mixture of Gothic and Renaissance motifs. Strong circumstantial evidence suggests they were carved by masons in Chichester, employed within a cathedral ‘works organisation', who could offer lower transportation costs than those producing Purbeck marble tombs in London and Corfe, Dorset. The tombs satisfied the religiously conservative taste of local patrons with at least 14 tombs being designed as Easter Sepulchres. Later monuments appear incongruous when set against the backdrop of state-inspired change in religious doctrine and were among the last carved in the medieval tradition. As the pace of the Reformation quickened, the iconoclastic policies of the radically Protestant government of Edward VI constricted the masons' operations and probably brought their business to an end around 1550 - despite diversification into secular work. Employing archæological recording techniques and archival research, this project identifies and catalogues, for the first time, the 32 surviving examples of these masons' output, which demonstrate a much greater production rate and wider distribution than previously published. The project also investigates the destruction of the monuments' religious iconography by Protestant reformers, probably in 1548-53, and/or the erasure of devotional motifs by relatives in attempts to protect the tombs from damage. In addition, the project explores issues of patronage, the sources of the masons' designs, their construction methods and places them in the context of tomb production in London and the provinces in the mid-sixteenth century.
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Baker, Joseph O., Samuel Stroope, and Mark H. Walker. "Secularity, Religiosity, and Health: Physical and Mental Health Differences between Atheists, Agnostics, and Nonaffiliated Theists Compared to Religiously Affiliated Individuals." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/5383.
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Extensive literature in the social and medical sciences link religiosity to positive health outcomes. Conversely it is often assumed that secularity carries negative consequences for health; however, recent research outlining different types of secular individuals complicates this assumption. Using a national sample of American adults, we compare physical and mental health outcomes for atheists, agnostics, religiously nonaffiliated theists, and theistic members of organized religious traditions. Results indicate better physical health outcomes for atheists compared to other secular individuals and members of some religious traditions. Atheists also reported significantly lower levels of psychiatric symptoms (anxiety, paranoia, obsession, and compulsion) compared to both other seculars and members of most religious traditions. In contrast, physical and mental health were significantly worse for nonaffiliated theists compared to other seculars and religious affiliates on most outcomes. These findings highlight the necessity of distinguishing among different types of secular individuals in future research on health.
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Afolayan, Gbenga Emmanuel. "Non-formal education as a tool for empowering girls and women in a religiously conservative context: The case of northern Nigeria." Thesis, Afolayan, Gbenga Emmanuel (2021) Non-formal education as a tool for empowering girls and women in a religiously conservative context: The case of northern Nigeria. PhD thesis, Murdoch University, 2021. https://researchrepository.murdoch.edu.au/id/eprint/61791/.
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Non-formal education has been attributed with many benefits for rural women who are unable to participate in formal schooling. However, little is known about the perspectives of non-formal education programs (NFEPs) from the lived experiences of females—especially in Nigerian Islamic conservative communities. To address this gap, this thesis explored multiple perspectives of NFEP from the lived experiences of females in a region with high rates of child marriage. Using a qualitative case study design, the data were collected through focus group discussions and interviews in two rural communities in northern Nigeria. Participants comprised two leaders from each community; three NFEP personnel; 28 females who had participated in a NFEP, and 24 females who had not participated in a NFEP (n=59). The findings provide unique insight that can guide the phenomenon of NFEPs for rural females in religiously conservative communities. The participants reported a need for literacy skills and economic independence and were generally quite positive about NFEPs in their communities. Most participants in NFEPs reported having increased knowledge, positive attitude and behaviours, improved ability to express themselves, partake in decision-making in the family, and to organise themselves for collective action—all of which resulted to empowering experiences. Also, most male partners (spouses), parents of the participants and male participants (community leaders) were supportive of the NFEP, supportive of women working outside the home and women earning money. The program participants reported that NFEP has been a positive influence on their self-worth, role in the society, future aspirations and dreams for their daughters because of their relative economic independence and the status they seem to enjoy within their communities. Female program non-participants support NFEP but many of them could not participate because their spouses and parents did not allow them. Thus, while many males supported the participation of women and girls in NFEP, gendered barriers still existed. In conclusion, females can be empowered in these conservative communities if it is done in a way that respects socio-cultural traditions.
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Lerew, Thomas E., and Thomas E. Lerew. "Programming For Success: A Study of Repertoire Selection Practices By Undergraduate-Focused, Religiously-Affiliated, Collegiate Choral Programs Nationally Recognized For Performance Excellence." Diss., The University of Arizona, 2016. http://hdl.handle.net/10150/620999.
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The purpose of this study was to examine the repertoire selection practices of collegiate choral conductors at nationally recognized, religiously-affiliated, undergraduate-focused institutions for choral music performance. Participation in the study was determined based on the institution's history of invitational performances at the national conferences of the American Choral Directors Association for the period 1995-2015. The study involved a multiple case study of five Directors of Choral Activities and their five collegiate choral ensemble programs. Descriptive data were gathered from these five directors in the form of both concert programs of ten academic semesters and follow-up personal interviews pertaining to the content of the concert program collected data. The concert programs were analyzed for genre type, secular versus sacred text, language, composer, historical era, number of times performed, and any other appropriate commonalities. An examination of the application of repertoire selection principles (criteria) to varying levels of musicianship proficiency was conducted and an explanation regarding the learning purposes for each ensemble at the institutions was studied. Commonalities in repertoire selection practices for the purposes of vocal and musicianship growth were identified to support the scholarly literature on the subject of repertoire selection. This included the need to engage students in the repertoire selected by providing a balance of variety in historical era or style, genre, modality, key center, language, meter, and tempi. The repertoire selected for performance by all five institutions, as well as the individual conversations with the research participants, are included in the document.
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Arif, Shawky. "Islam and political economy : a study of the influence of religiosity and religiously motivated attitudes on macroeconomic performance in countries with substantial Muslim presence." Thesis, University of East Anglia, 2013. https://ueaeprints.uea.ac.uk/48392/.
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This thesis consists of three empirical chapters studying the relationship be- tween religion and political economy for a sample of countries with substantial Muslim presence. Chapter one is a study of the relationship between religiously motivated at- titudes and FDI for a panel of predominantly Muslim countries over a period of ten years stretching from 1997 to 2006. Instrumenting for the attitude variables, I �nd that countries with more progressive attitudes towards women and higher levels of openness towards foreigners tend to be more attractive to FDI. Chapter two examines the relationship between Islam and economic growth for a panel of countries with substantial Muslim presence over the period 1990-2008. Using instrumental variables, I show that higher levels of religiosity, measured by belief and attendance, depress economic growth. Following up on the �ndings of chapters two and three, in chapter three I inves- tigate how di�erent patterns of religious behaviour map onto economically relevant attitudes for a sample of individuals from predominantly Muslim countries. The empirical �ndings suggest that religiosity in predominantly Muslim countries is associated with conservative attitudes towards women, and intolerance towards strangers. On the other hand, religiosity is found to be associated with con�dence in state institutions, the respect of law, and pro-market attitudes. Testing for the in uence of September 11 on religiosity, I �nd that Muslims after 2001 are more religious. In this thesis I �nd that religion negatively in uences FDI by encouraging conservative attitudes towards women and intolerance towards foreigners. These attitudes are also plausible channels through which the negative in uence of reli- gion on economic growth works. I also �nd that the pro-market attitudes produced by religion are another plausible channel through which the negative in uence of religion works. Finally, the increase in religiosity after the September 11 attacks, ceteris paribus, could plausibly mean that the negative in uence of religiosity in countries with substantial Muslim presence on economic performance would in- crease.
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Reany, Candace Hall. "The Sound of Silent Partners: A Study of Charitable Choice and the Perceptions of Nonprofit Leaders Regarding the Effects of Government Funding on Religiously-Based Nonprofit Organizational Mission." Diss., Virginia Tech, 2008. http://hdl.handle.net/10919/28632.
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This study examines the relationship between government funding and faith-based nonprofit organizational development and professionalization. By conducting an online survey of 1,632 executive directors at Habitat for Humanity affiliates in the United States, followed by telephone and email interviews with selected leaders from the organization, this mixed-method case study examined the organizational tensions, opportunities, bureaucratization, and professionalization of a religiously-based nonprofit as it transitioned from primarily private funding to broad acceptance of public monies. Habitat for Humanity provided an excellent prospect for this research, as the organization announced one year before the study began that its 27-year tradition of not seeking or accepting government funding (with the exception of grants for infrastructure) would change in July 2006. The study utilized Barry Dym and Harry Hutsonâ s stages of organizational development, particularly their concept of professionalization, as an analytical framework for the study, with particular emphasis on the potential effects government funding may have on Habitatâ s organizational structure. The study suggested a close relationship between increasing professionalization at the organizationâ s national office and the decision of national leadership to allow local affiliates to pursue government funding for construction. In addition, survey and interview data indicated that this change has been accompanied by a corresponding decrease in emphasis on religious mission, or at least a less conservative (and in some cases more pluralistic) approach to religious aims, than was evident in a 1995 International Partner training session in which the researcher participated.Ph. D.
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Smit, Johannes. "Die regsposisie van die Gereformeerde predikant in the godsdiensneutrale staat van Suid-Afrika : 'n Gereformeerd-kerkregtelike studie / Johannes Smit." Thesis, North-West University, 2005. http://hdl.handle.net/10394/1129.
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The variety of contradictory approaches to the legal position of ministers of religion in
South Africa as are apparent from court findings, theological discourse and church
practice are indicative of a lack of clarity, and even confusion, regarding a matter that
is of cardinal importance to the orderly functioning of the church as the body of Christ
on earth. From this confusion in constitutional law as well as in the church, the
topicality - actually, the undeniable necessity - of research into the legal position of
ministers of religion has become quite apparent.
The topicality of the research is indicated in Chapter 1 by reference to court cases
(before and after 1996), theological discourse and church practice. The central
research question of the study is formulated as follows: What is the legal position of
Reformed ministers in South Africa - a religiously neutral state - considered on the
basis of Reformed Church polity and against the background of the church-state
context in South Africa after 1996?
The central theoretical argument of the study is that the legal position of a minister of
religion is a unique kind of relationship (alius generis), a relationship / association /
connection / obligation that has to be regulated by the church as a unique community
(sui generis) in the world. In South Africa courts should recognise and deem the legal
position of Reformed ministers to be an internal church matter that falls outside the
sphere of regulation of a religiously neutral state's labour legislation. This recognition
should be based on the right of the church to define itself and its offices.
In Chapter 2 the current confusion in South Africa regarding the legal position of
ministers of religion is investigated further. Various points of view are discussed, for
example that ministers are 'employees' of churches (church councils), that a
minister's legal position has to be regarded as that of an independent contractor and
the point of view that ministers are connected to the church by a unique relationship.
The way in which the legal position of ministers of the Gospel is regarded in
Germany is discussed in Chapter 3. The focus is inter alia on the meaning of
religious freedom, neutrality of the state, constitutional provisions regarding the
relationship between the state and the church, and the way in which the legal
position of ministers of religion is regulated in the light of the German state-church
context.
The way in which the Reformed Churches in South Africa define and regulate the
legal position of Reformed ministers as an internal church matter is investigated in
Chapter 4. In this chapter the focus is on the following aspects: the order of the
church that applies to the legal position of ministers in terms of Reformed church
polity, as expressed in the church order, the meaning of a minister's relationship with
the local church as regards his legal position, and the unique nature of a minister's
legal position in terms of the relevant provisions of the church ordinances.
The findings, recommendations and summary conclusion of the study are given in
Chapter 5. The summary conclusion of the study is that an overall impression of the
regulation of ministers' positions by the Reformed Churches in South Africa offers the
following perspective: the Lord places the church and its ministers in a unique
relationship. This relationship must be regulated by means of the church because the
church ordinances inherently make provision for the regulation of this unique
relationship. Regarded within the broad context of this study, the state may not
exercise control over the legal position of ministers of religion because these
ministers fulfil a religiously determined command and task.Thesis (Ph.D. (Church Polity))--North-West University, Potchefstroom Campus, 2006.
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Sandenbergh, Hercules Alexander. "How religious is Sudan's Religious War?" Thesis, Stellenbosch : Stellenbosch University, 2006. http://hdl.handle.net/10019.1/3470.
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Thesis (MPhil (Political Science))--Stellenbosch University, 2006.Sudan, Africa’s largest country has been plagued by civil war for more than fifty years. The war broke out before independence in 1956 and the last round of talks ended in a peace agreement early in 2005. The war started as a war between two different religions embedded in different cultures. The Islamic government constitutionalised their religious beliefs and imposed them on the whole country. This triggered heavy reaction from the Christian and animist people in the South. They were not willing to adhere to strict marginalising Islamic laws that created cleavages in society. The Anya-Anya was the first rebel group to violently oppose the government and they fought until the Addis Ababa peace accord that was reached in 1972. After the peace agreement there was relative peace before the government went against the peace agreement and again started enforcing their religious laws on the people in the South. This new wave of Islamisation sparked renewed tension between the North and the south that culminated in Dr John Garang and his SPLM/A restarting the conflict with the government in 1982. This war between the SPLA and the government lasted 22 years and only ended at the beginning of 2005. The significance of this second wave in the conflict is that it coincided with the discovery of oil in the South. Since the discovery of oil the whole focus of the war changed and oil became the centre around which the war revolved. Through this research I intend to look at the significance of oil in the conflict. The research question: how religious is Sudan’ Religious war? asks the question whether resources have become more important than religion.
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Teece, Geoffrey. "A religious approach to religious education : the implications of John Hick’s religious interpretation of religion for religious education." Thesis, University of Birmingham, 2010. http://etheses.bham.ac.uk//id/eprint/1103/.
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This thesis is concerned with the question as to how to present the study of religion to students in religious education (RE) in schools that reflects a distinctively religious character but not a confessional one. It recognises that how religion is conceptualised in RE and the search for a distinctive rationale that reflects the subject’s nature and purpose, has been a contested question over the history of the subject in state maintained schools since the Education Act of 1870. More recently, criticism of what has been termed ‘modern liberal RE’ has focused on the claim that, in many instances, the subject has misrepresented religion, by being guilty of essentialism and in denying students opportunities to engage with the ‘truth claims’ of religions. It is within this context that this thesis argues that a nuanced understanding of John Hick’s religious interpretation of religion can positively illuminate these debates by providing a second order explanatory framework for the study of religion in RE.
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Siddle, Ronald. "Religious beliefs and religious delusions in schizophrenia." Thesis, University of Manchester, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.627989.
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Introduction Studies examining outcome in schizophrenia have either not considered religion as a relevant variable; or else they have failed to disentangle religious delusions from normal religious beliefs. Method. The measures were developed. The psychometric properties of the Religious Life Inventory modified for use in patients with schizophrenia were examined (study 1). A reliable categorisation procedure was developed for separating religious delusions from normal religious beliefs. A cross sectional investigation (study 2) established the prevalence of religious delusions, and categorised them into meaningful categories. Response to treatment and satisfaction with treatment was evaluated (in study 3) using a quasi-experimental approach. Results. The prevalence of religious delusions was 24%. The most common examples were the delusion of being God or Jesus and the interpretation of an auditory hallucination to be the voice of God or the Devil. Religious delusions were most commonly found in religious people, especially those who have had alterations in their level of religiosity in the past and who hallucinated. Those with religious delusions had higher scores on psychotic symptom measures than those who did not have religious delusions on admission. There was no difference between the religiously deluded and not religiously deluded, or religious and not religious patients in their response to routine treatment. Conclusion Religiosity is not a relevant factor in response to routine treatment for patients with schizophrenia.
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Maher, Julie. "Manifesting religious belief : a matter of religious freedom, religious discrimination, or freedom of expression?" Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:eaf72dbe-ca5e-4767-97a6-b28c928be742.
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This thesis asks how manifestation of religious belief by religious individuals can best be protected in English law. It is particularly concerned with the protection available to religious individuals in the public sphere. This thesis assesses the current state of protection under religious freedom and religious discrimination models, before considering the potential for increasing protection by reconceptualising the right to manifest religious belief as an aspect of freedom of expression. This thesis asks whether the practical and conceptual limitations of a religious freedom model, and Article 9 of the European Convention on Human Rights (ECHR) in particular, can be overcome by reliance on alternative modes of protection, namely religious discrimination protections in domestic, Convention, and EU law, or through litigating religious manifestation claims as freedom of expression cases under Article 10 of the ECHR. The difficulty of communicating the harm in being denied the ability to manifest religious beliefs publicly is a key limitation of both religious freedom and religious discrimination models. Similarly, this thesis highlights the difficulty in assessing what weight should be attributed to such religious harm within a proportionality exercise balancing the rights of religious individuals with the rights and interests of other parties. The analysis in this thesis draws primarily upon the sources of law which shape domestic English law in this area, namely the ECHR and European Union law. However, this thesis also considers foreign precedent and case law from the United States in particular. This thesis contends that no one model can address the range of cases where manifestation of religious beliefs arise, and that litigants should be able to draw from religious freedom, religious discrimination, and freedom of expression protections depending on the nature of their case.
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Williams, Louise Ann. "The Compatibility of Religious Exclusivism and Religious Pluralism." Thesis, The University of Arizona, 2013. http://hdl.handle.net/10150/297796.
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What are we to make of the religious diversity present in our world? There are two main views in the face of such diversity. The religious exclusivist (RE) holds that the truth claims of only his or her tradition are the correct claims. Alternatively, the religious pluralist (RP) asserts that the truth claims of all traditions are correct in some sense. In this paper I explore several philosophical arguments in favor of each view including: Alvin Plantinga, William P. Alston, and John Hick. I argue that the distinction between the RE and the RP is actually based in different domains. The RE is posing a solution in the domain of the individual practitioner, while the religious pluralist is offering a solution in the global domain. These two views are distinguished by the distinct set of concerns defining each domain. The main concern defining the individual practitioner domain relates to the genuine belief of the practitioner, and the global domain defining concern is the problem of epistemic peers. Finally, I argue that it is possible to consistently be a RE in one domain and a RP in another, so long as the agent can successfully navigate the differences between domains.
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Hedén, Alice. "Religious pluralism : A comparative study of the correlation between religious societies and stable religious pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446803.
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Eldredge, Rebecca A. "Relationships between religious orientation, religious beliefs, and social justice /." Available to subscribers only, 2006. http://proquest.umi.com/pqdweb?did=1208144181&sid=18&Fmt=2&clientId=1509&RQT=309&VName=PQD.
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Plopper, Eli. "The Religious Education Association religious feeling and scientific loyalty /." Theological Research Exchange Network (TREN), 2006. http://www.tren.com/search.cfm?p006-1502.
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Akinde, Adebisi. "Religious conflict in Nigeria : a role for religious education." Thesis, University of Hull, 1989. http://hydra.hull.ac.uk/resources/hull:3575.
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Kadosh, Refael. "Extremist religious philosophy : the religious doctrines of Satmar Rebbe." Doctoral thesis, University of Cape Town, 2011. http://hdl.handle.net/11427/10693.
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Rabbi Yoel Teitelbaum, The Satmar Rebbe, (1886-1978) was a well known Hassidic rabbinical leader of the 20th century. He was born into a rabbinical 'dynasty' and was ordained as a rabbi, Rosh Yeshiva and Rebbe in Hungary at a young age. It was in Hungary that his anti-Zionist views were developed. Notwithstanding the annihilation of Eastern European Jewry during the Holocaust, these views became more extreme with the passing years, and in some of his writings he explained the Shoa as a punishment from G-d for the "Zionist sin". The dissertation investigates the Rebbe's writings, which include: his biblical commentary, letters, speeches and sermons, hallachic responsa and philosophical contemplations; with special attention to his most famous book: "Vayoel Moshe".
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Johnson, Megan K. Rowatt Wade C. "Religiosity and helping do religious individuals volunteer more help to religious organizations than non-religious organizations? /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5356.
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Cyphers, Natalie A., and Andrea D. Clements. "Assessing Religious Commitment: The Religious Surrender and Attendance Satisfaction Scale." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/7200.
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Survey instruments have been developed to measure whether someone claims to be religious but do not address the degree to which someone is satisfied with their religious commitment. The Religious Surrender and Attendance Satisfaction Scale (RSASS) was revised to measure both a person's level of religious commitment and satisfaction with level of religious commitment. This study was conducted to determine initial validity for the satisfaction portion of the RSASS. Construct validity measures provided initial confirmation of the utility of RSASS as a measure of satisfaction with religious commitment, that can be used by nurses in practice and research.
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Nehushtan, Yossi. "Religious conscientious exemptions." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670045.
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