Статті в журналах: "Religiously"

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Pfändtner, Willy. "Religiously (Un)musical, Musically (Un)religious." DISKUS 16, no. 1 (July 15, 2014): 3. http://dx.doi.org/10.18792/diskus.v16i1.1.

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Galieva, M. "Etymological classification of religiously marked proverbs." Bulletin of Science and Practice 5, no. 3 (March 15, 2019): 498–504. http://dx.doi.org/10.33619/2414-2948/40/66.

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The article provides an etymological classification of religiously marked proverbs in the English and Russian languages. Under religiously marked proverbs, the proverbs etymologically originated from the Bible and proverbs, containing a religiously marked component (God, devil, sin) are understood. The results of analysis allowed us to work out the etymological classification of religiously marked proverbs that can be divided into 4 etymological groups: 1) citations from Bible; 2) transformed biblical proverbs; 3) postbiblical proverbs; 4) religiously marked proverbs, reflecting religious views and evaluations of a particular nation. Religiously marked proverbs are characterized by a high tendency to folklorization and lexical, grammatical and structural transformations that conditions the difficulties in identification of their etymology.

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Clements, Ben, and Peter Gries. "“Religious Nones” in the United Kingdom: How Atheists and Agnostics Think about Religion and Politics." Politics and Religion 10, no. 1 (December 20, 2016): 161–85. http://dx.doi.org/10.1017/s175504831600078x.

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AbstractThe decline in religious identification and corresponding increase in the unaffiliated has been one of the most important religious changes in the United Kingdom (UK). The emergence of the “religious nones” is the most obvious sign of continuing secularization and the declining social and cultural relevance of religion. Yet while the religiously-unaffiliated often form the plurality — if not sometimes the majority — in many surveys, there has been little scholarly investigation into atheists, agnostics, and others who do not identify with a particular religion. This article uses a 2014 survey of UK adults to examine how those who identify as atheist or agnostic differ from the religiously-affiliated in terms of religiosity, ideology, and policy preferences. Findings reveal secular groups in the UK to be more to the ideological left than the religiously affiliated, and that atheists and agnostics differ from each other and especially the religiously affiliated on public policy.

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Smith, Brent A. "Functioning Religiously." Religious Studies Review 44, no. 2 (June 2018): 165–69. http://dx.doi.org/10.1111/rsr.13418.

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Majda, Anna, Iwona Bodys-Cupak, Alicja Kamińska, Marcin Suder, and Zofia Gródek-Szostak. "Religiously Conditioned Health Behaviors within Selected Religious Traditions." International Journal of Environmental Research and Public Health 19, no. 1 (January 1, 2022): 454. http://dx.doi.org/10.3390/ijerph19010454.

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Background: Health is a value of paramount importance for human existence. It has a special place in every religious system, both on the doctrinal and practical levels. Most religions view health as a priority value to be cared for, and require followers of individual religious groups to take care of their physical and mental health, and to maintain a balance between body and spirit. The aim of the study was to verify whether the level of religious commitment significantly influences health behaviors and whether in selected religions the faithful have a different approach to health behaviors. Methods: This cross-sectional study was conducted on a group of 296 people—118 Seventh-day Adventists (SDA), 134 Catholics, and 14 Jews living in southern Poland, and 31 Muslims living in southern and north-eastern Poland. The following research tools were used as part of the diagnostic survey method: a questionnaire survey designed by us; the International Physical Activity Questionnaire (IPAQ); the Inventory of Health Behaviours (IHB); the Perceived Stress Scale (PSS 10) and anthropometric measurements, physical examination, laboratory tests. Results: Only 75% of Catholics who participated in the study declared a high level of religious commitment. On the other hand, all (100%) of SDA, Jews, and Muslim respondents declared their religious commitment at a high level. SDA were characterized by the most desirable health behaviors on the IHB (high and average levels), especially eating habits. They did not consume alcohol, did not smoke cigarettes. The physical activity of most ADS was high and moderate. Most of the SDA subjects were characterized by an average and low level of stress intensity. The most common correct scores for homocysteine, triglycerides, and CRP were SDA, cholesterol by Jews, glucose by Muslims, and HDL by Catholics. The most common negative results were: homocysteine, glucose and triglycerides among Jews, cholesterol and CRP among Catholics, HDL among Muslims. Optimal blood pressure was most common among Catholics, and hypertension was most often diagnosed among Jews. Most often, Muslims had the correct body weight, and at the same time it was the group of respondents most often diagnosed with obesity. In contrast, underweight was observed only among Catholics. The SDA subjects were most often overweight. Conclusions: The results suggest that public health professionals and nurses should develop culturally specific educational interventions, especially among Catholics.

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Olson, Daniel V. A., and Jackson W. Carroll. "Religiously Based Politics: Religious Elites and the Public." Social Forces 70, no. 3 (March 1992): 765. http://dx.doi.org/10.2307/2579753.

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Olson, D. V. A., and J. W. Carroll. "Religiously Based Politics: Religious Elites and the Public." Social Forces 70, no. 3 (March 1, 1992): 765–86. http://dx.doi.org/10.1093/sf/70.3.765.

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Brathwaite, Robert, and Baekkwan Park. "Measurement and Conceptual Approaches to Religious Violence: The Use of Natural Language Processing to Generate Religious Violence Event-Data." Politics and Religion 12, no. 1 (June 18, 2018): 81–122. http://dx.doi.org/10.1017/s1755048318000317.

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AbstractHow do we measure religious violence? This study is focused on utilizing new methodological approaches and data sources to measure religiously motivated violence. Previous attempts to measure religious violence concentrated on coding U.S. State Department International Religious Freedom reports or utilizing existing datasets on armed conflict/civil wars. These previous attempts provided state-level data of the levels of religiously motivated violence, but due to data limitations cannot provide more fine-grained measures of specific acts of violence tied to religious motivation. In particular, accounting for varying levels of intensity especially in regards to non-lethal acts of religiously motivated violence is missing. This study builds upon previous attempts focusing on the creation of more fine-grained measures and accounting for its variation at the sub-national level utilizing natural language processing. The data generated are used to examine incidences of reported religious violence in India from 2000 to 2015.

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Stroope, Samuel, Heather M. Rackin, and Paul Froese. "Christian Nationalism and Views of Immigrants in the United States: Is the Relationship Stronger for the Religiously Inactive?" Socius: Sociological Research for a Dynamic World 7 (January 2021): 237802312098511. http://dx.doi.org/10.1177/2378023120985116.

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Previous research has shown that Christian nationalism is linked to nativism and immigrant animus, while religious service attendance is associated with pro-immigrant views. The findings highlight the importance of distinguishing between religious ideologies and practices when considering how religion affects politics. Using a national sample of U.S. adults, we analyze immigrant views by measuring levels of agreement or disagreement that undocumented immigrants from Mexico are “mostly dangerous criminals.” We find that Christian nationalism is inversely related to pro-immigrant views for both the religiously active and inactive. However, strongly pro-immigrant views are less likely and anti-immigrant views are more likely among strong Christian nationalists who are religiously inactive compared with strong Christian nationalists who are religiously active. These results illustrate how religious nationalism can weaken tolerance and heighten intolerance most noticeably when untethered from religious communities.

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Worthington, Everett L. "Fine-tuning the Relationship between Religion and Intellectual Humility." Journal of Psychology and Theology 46, no. 4 (November 2, 2018): 305–14. http://dx.doi.org/10.1177/0091647118807793.

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I examine religious humility, which is one content area of intellectual humility. Intellectual humility is the subtype of humility that involves taking a humble stance in sharing ideas, especially when one is challenged or when an idea is threatening. I position religious humility within the context of general humility, spiritual humility, and relational humility, and thus arrive at several propositions. People who are intensely spiritually humble can hold dogmatic beliefs and believe themselves to be religiously humble, yet be perceived by others of different persuasions as religiously dogmatic and even arrogant. For such people to be truly religiously humble, they must feel that the religious belief is core to their meaning system. This requires discernment of which of the person’s beliefs are truly at the core. But also the religiously humble person must fulfill the definition of general humility, accurately perceiving the strengths and limitations of the self, being teachable to correct weaknesses, presenting oneself modestly, and being positively other-oriented. Humility thus involves (1) beliefs, values, and attitudes and (2) an interpersonal presentational style. Therefore, intellectually humble people must track the positive epistemic status of their beliefs and also must present with convicted civility.

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Waynforth, David. "Time allocation, religious observance, and illness in Mayan horticulturalists." Behavioral and Brain Sciences 35, no. 2 (January 31, 2012): 98–99. http://dx.doi.org/10.1017/s0140525x11001105.

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AbstractAnalysis of individual differences in religious observance in a Belizean community showed that the most religious (pastors and church workers) reported more illnesses, and that there was no tendency for the religiously observant to restrict their interactions to family or extended family. Instead, the most religiously observant tended to have community roles that widened their social contact: religion did not aid isolation – thus violating a key assumption of the parasite-stress theory of sociality.

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Maake, Tshepo. "A Quantitative Inquiry into South African Undergraduate University Students’ Perceptions of Religiously Sanctioned Homophobia." Open Journal for Sociological Studies 6, no. 2 (October 18, 2022): 67–84. http://dx.doi.org/10.32591/coas.ojss.0602.02067m.

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The paper investigates the factors that inform university undergraduate students’ perceptions of religiously sanctioned homophobia. Data was drawn from a quantitative survey conducted in 2017 on students’ perceptions of social norms, heteronormativity, and homophobia at a South African urban-based university. A total of 330 undergraduate students completed the survey. The study found statistically significant correlations between the factors of sex, degree of religiosity and family socialization and the undergraduate students’ perceptions of religiously sanctioned homophobia. Male students demonstrated more support for religiously sanctioned homophobia than did female students. Students with a higher degree of religiosity were more likely to support statements that enforced homophobia than did students with a lower degree of religiosity. Students who had been socialized in homophobic families were more likely to support religiously sanctioned homophobia than were students who had grown up in more tolerant families. The study did not find statistically significant correlations between the factors of frequency of exposure to religious services and place of origin and the undergraduate students’ perceptions of religiously sanctioned homophobia. The paper makes a substantive contribution to the limited South African studies that focus on the broader student population’s perceptions of religiously sanctioned homophobia.

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Fuchs, Joseph Robert, Jeffrey William Fuchs, Joshua M. Hauser, and Marilyn E. Coors. "Patient Perspectives on Religiously Affiliated Care in Rural and Urban Colorado." Journal of Primary Care & Community Health 12 (January 2021): 215013272110121. http://dx.doi.org/10.1177/21501327211012158.

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Introduction Religiously affiliated healthcare organizations play an important role in the delivery of care in the United States. There is a gap in the literature regarding patients’ attitudes toward receiving care at these institutions, especially in geographically diverse populations. Methods In this two-site pilot study, we conducted a written survey of 141 adult primary care patients at non-religiously affiliated clinics in rural and urban Colorado. Demographic information, measures of religiosity and spirituality, and opinions regarding religiously affiliated care were collected. Results 73.3% and 69.6% of patients in rural and urban counties, respectively, had no preference as to the religious affiliation of their care. However, patients in the urban county (24.1%) were more likely than those in the rural county (8.3%) to prefer care that was not affiliated with any religion. Conclusions This study suggests that concerns such as proximity to care and patient/provider relationships may be more important to patients than the possible religious affiliation of a healthcare organization. This work is a first step in better understanding patients’ attitudes toward religiously affiliated care in urban versus rural settings.

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KELLENBERGER, J. "‘Seeing-as' in religion: discovery and community." Religious Studies 38, no. 1 (March 2002): 101–8. http://dx.doi.org/10.1017/s0034412501005935.

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‘Seeing-as’, or aspect seeing, is generally recognized as having significance for religion, especially so since Wittgenstein. Two questions arise regarding religiously seeing the world as God's creation: have the religious seen the world aright, and does the world religiously require a community that uses religious concepts? I argue that a particular strain of religious tradition provides us with a way to understand the issue of discovery, and that a traditional understanding of the power of God requires that a religious seeing of the world as God's creation, or a place of God's presence, can occur without there being a community that uses such religious concepts.

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SCHONTHAL, Benjamin. "The Impossibility of a Buddhist State." Asian Journal of Law and Society 3, no. 1 (February 9, 2016): 29–48. http://dx.doi.org/10.1017/als.2016.4.

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AbstractThis article considers the effects of special constitutional prerogatives for Buddhism in Sri Lanka. It argues that, contrary to the expectations of both supporters and opponents, these clauses have not done what they claim to do: they have not enhanced the dominance of Buddhism on the island. Through a detailed analysis of recent legal action, this article demonstrates how special constitutional protections for Buddhism, in fact, aggravate and authorize splits among Buddhists. In making this argument, this article points towards a larger thesis: constitutional provisions designed to ensure the inter-religious dominance of one tradition may, under certain circumstances, actually amplify intra-religious conflicts over the nature, boundaries, and doctrines of that tradition. This work therefore encourages scholars to rethink the assumed polarity between secular-liberal constitutions and religiously preferential ones. Although opposed in their expressive dimensions, religiously neutral and religiously preferential constitutions may in fact generate similar church-state conundrums. The case of Sri Lanka suggests that, in the same way as perfect religious neutrality is impossible, so too is perfect religious supremacy.

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Nagle, James Michael. "How We Get Somewhere Religiously: Religious Education and Deconversion." Religious Education 112, no. 3 (April 26, 2017): 255–63. http://dx.doi.org/10.1080/00344087.2017.1309114.

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Madera, Adelaide. "Religiously Affiliated Schools in America and Italy." Ecclesiastical Law Journal 7, no. 34 (January 2004): 251–66. http://dx.doi.org/10.1017/s0956618x00005366.

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The aim of this paper is to make a comparison between the legal status of religiously affiliated schools in America and those in Italy, taking into account the difference between the two legal systems in which these institutions operate, and the different understanding of Church-State relations (separatism in the USA, Church-State Agreements in Italy). First, the study examines the different juridical legal structures offered by the two legal systems to religious organisations to manage secular works and protect their property. Secondly it examines the problem of the access of religiously affiliated schools to the public funding necessary for these institutions to continue to develop their mission: in both legal systems religiously affiliated schools are constitutionally denied direct access to public funding, but some forms of indirect access have been gradually admitted. Thirdly, the article examines new perspectives opened by recent statutes (in Italy) and decisions (in the USA) that are altering the traditional relationship between public/private and religious/secular which are going to offer a new, more equal role to religiously affiliated schools in both systems, preserving their spiritual identity and ethos.

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Khalil., Mona. "The dynamics of religious and cultural situation in the post-revolutionary Egypt." MGIMO Review of International Relations, no. 6(27) (December 28, 2012): 187–89. http://dx.doi.org/10.24833/2071-8160-2012-6-27-187-189.

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In the present article the issue of transformation of religious situation in Egypt after the 2011 revolution is being analyzed. Throughout centuries religion used to and continues to play tremendous role in the Egyptian society. However at the current transitory period conflict between secularly and religiously oriented forces has intensified. Abolishing the prohibition for religiously marked parties and movements to participate in political life of the country has questioned the future of Egypt as the conflict between secularists and religious conservatives has shifted to the political area.

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Reimer, Sam. "Conservative Protestants and Religious Polarization in Canada." Studies in Religion/Sciences Religieuses 46, no. 2 (May 9, 2017): 187–208. http://dx.doi.org/10.1177/0008429817695660.

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Reginald Bibby has recently argued that polarization is the best way to describe the religious reality in Canada. There is, in his view, a stable religiously active pole, a shrinking nominally religious middle, and a growing non-religious pole. Others have documented a similar trend in other Western countries. This paper examines evidence for religious polarization in Canada using data from Bibby’s Project Canada Surveys and other sources, with special attention paid to a prominent subset of the religiously committed: conservative Protestants. Evidence of polarization is weak for Canada as a whole. Instead, the data trends are consistent with religious decline. Even the conservative Protestants are not growing, nor showing evidence of increased conservativism.

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Maison, Dominika, Marta Marchlewska, Rizqy Amelia Zein, Dewi Syarifah, and Herison Purba. "Religiously permissible consumption." Journal of Islamic Marketing 10, no. 3 (September 9, 2019): 948–60. http://dx.doi.org/10.1108/jima-07-2018-0119.

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Purpose The purpose of this paper is to investigate the influence of the halal label on product perceptions among Muslims high (vs low) in the centrality of their religion. Design/methodology/approach It was hypothesized that a halal label would predict positive product perceptions, especially among those Muslims who scored high in the Centrality of Religiosity Scale (CRS). The study was conducted among 187 Muslims in Indonesia, a country in which Islam is the dominant religion. We used an experimental design where two products (cake and energy drink), with (n = 85) or without (n = 102) the halal label (depending on the experimental condition), were displayed. The participants were randomly assigned to the research conditions. Following product exposure, the participants evaluated products on perception scales (e.g. tasty, healthy). Finally, the centrality of religiosity (moderator variable) was measured. Findings The results of the analysis showed that the halal label increased positive product perceptions among those Muslims who scored high in the CRS. A similar pattern of results was obtained for both products (cake and energy drink), though the described effect was even more pronounced in the case of the energy drink. Originality/value Results shed light on the role of religiosity in consumption, especially in consumers’ responses to the halal label.

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Seymour, Jack L. "Editorial: “Religiously Learning”." Religious Education 106, no. 4 (July 2011): 357–58. http://dx.doi.org/10.1080/00344087.2011.588078.

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Anderson, Cory. "Religiously Motivated Migration." Sociological Quarterly 57, no. 3 (August 2016): 387–414. http://dx.doi.org/10.1111/tsq.12139.

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Hallett, Michael, and J. Stephen McCoy. "Religiously Motivated Desistance." International Journal of Offender Therapy and Comparative Criminology 59, no. 8 (February 16, 2014): 855–72. http://dx.doi.org/10.1177/0306624x14522112.

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REISCH, MARC S. "FOOD CHEMISTRY, RELIGIOUSLY." Chemical & Engineering News 81, no. 16 (April 21, 2003): 18. http://dx.doi.org/10.1021/cen-v081n016.p018.

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Menning, Nancy. "Reading Nature Religiously." Worldviews 20, no. 2 (2016): 169–88. http://dx.doi.org/10.1163/15685357-02002002.

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Our ability to live well depends not only on what we do, but also on who we are. With respect to human-land relationships, we need to become more virtuous. And virtue is cultivated through practice. This paper transforms classical spiritual reading practices into a means of cultivating environmental virtue. Lectio divina is a longstanding practice for reading scripture religiously, motivated by a desire to come to a deeper understanding of and richer relationship with the sacred dimensions of experience. I describe an adaptation of lectio divina suitable for reading nature religiously and offer two illustrations. By reading nature religiously, we may develop environmental virtues, becoming more attentive, more thoughtful, more committed, more reverent, and more humble as we encounter the natural world. This model of a practice for cultivating environmental virtue enriches an essential aspect of environmental ethics, enhancing our prospects for attaining human and ecological flourishing.

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Latifa, Rena, Muhamad Fahri, Imam Subchi, and Naufal Fadhil Mahida. "The Intention of Becoming Religiously Moderate in Indonesian Muslims: Do Knowledge and Attitude Interfere?" Religions 13, no. 6 (June 13, 2022): 540. http://dx.doi.org/10.3390/rel13060540.

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As religious moderation is becoming one of the alternative solutions to prevent religious extremism behavior in Indonesian Muslims, research regarding becoming religiously moderate is essential. This research aimed to (1) construct Islamic Religious Moderation Intentions instruments. Intentions are usually shaped by knowledge and attitudes. For this reason, we also (2) constructed the instrument of Islamic Religious Moderation Knowledge and Islamic Religious Moderation Attitudes. Finally, we tried to (3) discover the intention of becoming religiously moderate in Indonesian Muslims by testing the knowledge and attitudes of religiously moderate. The participants consisted of 305 Indonesian Muslims from any religious organizational affiliation. First, we constructed the instruments from the theoretical definition of knowledge, attitudes, and intentions. Confirmatory factor analysis was used to validate the instruments. Moreover, the hypothesis was tested with multiple regression analysis. This research found three valid instruments regarding Islamic religious moderation: (1) Islamic Religious Moderation Knowledge, (2) Islamic Religious Moderation Attitudes, and (3) Islamic Religious Moderation Intentions. The hypothesis test results show a significant influence of knowledge and attitudes in forming religious moderation intentions in Indonesian Muslims. Therefore, to have any intentions of becoming a moderate Muslim, one should know “what Islamic moderation is” and have a positive attitude toward Islamic moderation. Further dissemination regarding religious moderation should be put into action to increase the knowledge and attitudes in Indonesian Muslim society.

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Nitterhouse, Denise. "Financial Management and Accountability in Small, Religiously Affiliated Nonprofit Organizations." Nonprofit and Voluntary Sector Quarterly 26, no. 4_suppl (December 1997): S101—S121. http://dx.doi.org/10.1177/08997640972640071.

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Although small, religiously affiliated nonprofit organizations share financial management and accountability challenges with other small nonprofit organizations, they tend to face issues and problems that differ from those of small secular nonprofit organizations. Exploratory research methods were used to develop hypotheses about the nature and likely origins of the financial management challenges of small, religiously affiliated nonprofit organizations. The article delineates financial management and accountability challenges common to all small nonprofit organizations and contrasts them to small businesses. It then proposes and discusses the hypothesized origins of financial management and accountability issues unique to or different in small, religiously affiliated nonprofit organizations. A life-cycle framework for small religious nonprofits is developed and differentiated from the life cycle of small secular nonprofit organizations. A small survey provided supportive, but not statistically significant, results, showing that larger small, religiously affiliated nonprofit organizations are more likely to have separate budgets and accounting records.

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Esquivel, Juan Cruz. "Religiously Disaffiliated, Religiously Indifferent, or Believers without Religion? Morphology of the Unaffiliated in Argentina." Religions 12, no. 7 (June 25, 2021): 472. http://dx.doi.org/10.3390/rel12070472.

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This article aims to characterize the socioeconomic and demographic profile of the population without religious affiliation in Argentina as well as their beliefs, practices, and attitudes toward a range of issues related to public and private life. This is a social conglomerate that has grown exponentially in the region and worldwide, but it has been little explored by the social sciences of religion in Latin America. The research was based on the Second National Survey on Religious Beliefs and Attitudes in Argentina, which was carried out in 2019. The study universe was made up of the population of the Argentine Republic aged 18 years or more, living in localities or urban agglomerations with at least 5000 inhabitants. A total of 2421 cases were selected through a multistage sampling. The analysis of the data reveals that it would be inaccurate to say that the religiously unaffiliated do not convey religious beliefs. Almost three out of 10 (most of those who responded do not belong to any religion but neither defined themselves as agnostics or atheists) believe in God and in Jesus Christ. Given that they are the most numerous sub-group and with the highest growth rate within the religiously unaffiliated, it would be unwise to consider this fringe of the Argentine citizenry as a-religious. Nor can we unify them under the category of disaffiliates. Although six out of 10 have a history identified with some religion (and in those cases, it is indeed possible to observe a process of religious disaffiliation), the remaining 40% show paths defined by the alienation from the institutionalized religious spaces since their earliest age.

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Carbo, Robert A., and John Gartner. "Can Religious Communities Become Dysfunctional Families? Sources of Countertransference for the Religiously Committed Psychotherapist." Journal of Psychology and Theology 22, no. 4 (December 1994): 264–71. http://dx.doi.org/10.1177/009164719402200405.

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This article examines how the dysfunctional aspects of religious communities can lead to countertransference for the religiously committed therapist. The thesis of this article is that some religious organizations parallel the dynamics of the incestuous family. The rigid distinctions often made in religious groups between “insider” and “outsider” generate problems of rigid family loyalty. In both settings, weak boundaries and egofusion lead to inappropriate need gratification, of which incest is one form. Case histories are cited to support the authors’ contention that religiously committed therapists need to analyze their own primitive fantasies about their religious affiliations in order to avoid countertransference acting out such as “rescuing” patients, participating in dual relationships, and even sexual activity with patients.

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Lee, Yongho Francis. "Becoming a Christian and Practicing Comparative Theology for a Korean Theologian." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 224–35. http://dx.doi.org/10.1163/25424246-00302009.

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Abstract Koreans live in a religiously pluralistic and tolerant society, and the idea of an exclusive membership of one religion is still foreign to many. In the first part of this paper, I will explore the development of the concept of “religion” and “religious belonging” or “religious identity” in the West, and its imposition on Asian people. Then I will reflect on the establishment of my own religious identity, that is, becoming a Christian in a religiously pluralistic society. In the second part, I will discuss further how my studying comparative theology as an Asian convert to Christianity is distinguished from the work of western Christian comparative theologians.

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Osei-Tutu, Annabella, Everett L. Worthington, Zhuo Job Chen, Stacey McElroy-Heltzel, Don E. Davis, and Melissa Washington-Nortey. "Religious Homogamy Affects the Connections of Personality and Marriage Qualities to Unforgiving Motives: Implications for Couple Therapy." Religions 12, no. 11 (October 21, 2021): 917. http://dx.doi.org/10.3390/rel12110917.

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In Ghana, collectivism holds people together in marital relationships, even if partners are religiously different. Married partners still hurt, betray, or offend each other and might develop avoidance or vengeful (i.e., unforgiving) motives. We investigated whether religious homogamy moderated connections of personality and marriage variables to unforgiving motives. Heterosexual married couples (N = 176 heterosexual married couples; N = 352 individuals; mean marriage duration 10.89 years) participated. Most identified as Christian (83.5% males; 82.3% females) or Muslim (11.9% males; 14.3% females). Couple religious homogamy was related directly to lower unforgiving motives. Religious homogamy did not moderate the connection between some personality variables (i.e., agreeableness and trait forgivingness) and unforgiving motives. Religiously unmatched couples tended to have greater unforgiveness at higher levels of neuroticism and lower forbearing, marital satisfaction, and marital commitment relative to religiously matched couples. One implication is that couple therapists need to assess partner neuroticism, marriage climate (i.e., satisfaction and commitment), and the general tendency to forbear when offended. Those can combine to produce unforgiving relationships, which might make progress in couple therapy improbable.

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Hermans, Chris A. M. "The Challenges of Multiculturalism." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 1–18. http://dx.doi.org/10.1163/1570-0623-90000010.

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This paper introduces this 'issue on the challenges of religiously affiliated schools within a multicultural society from two perspectives. The first is from the perspective of the philosophical debate on multiculturalism on the basis of Taylor’s “politics of recognition’’. The second perspective is the multi-level character of this multiculturalism debate regarding religiously affiliated schools. This debate touches all levels of the educational institution: the macro-level, such as national policy on education, law, legitimization of religiously affiliated schools, relation to the churches; the meso-level, such as identity of schools, school ethos, admission of pupils, normative school leadership, or parental influences on the school board; and the micro-level such as religious education or moral education.

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Padela, Aasim I., Rosie Duivenbode, Michael Quinn, and Milda R. Saunders. "Study Protocol for ‘Informing American Muslims about Organ Donation (I AM a LD)’." Social Science Protocols 2 (August 6, 2019): 1–17. http://dx.doi.org/10.7565/ssp.2019.2654.

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Background: American Muslims tend to hold more negative attitudes towards organ donation than other American populations, and these attitudes are contributed to by gaps in biomedical and religious knowledge. As a result, there is significant need for religiously-tailored health education on organ donation within this community. Thus our study sought to test the effectiveness of a mosque-based, religiously-tailored health education program that addressed biomedical and religious knowledge gaps regarding living organ donation amongst Muslim Americans. Methods: A randomized, controlled, cross-over trial of religiously-tailored educational workshops held at four mosques in Washington D.C. and Chicagoland. Mosques are randomized into early and late intervention arms and participants are recruited at worship services and other mosque events. The primary study outcomes are changes in biomedical and religious knowledge regarding living organ donation. Secondary outcomes include change in procedural knowledge about the process and types of living organ donation, beliefs regarding organ donation, and religious knowledge regarding end-of-life care. Funding and Ethics: This study is supported by a grant from the U.S. Human Services Health Resources and Services Administration and received ethics approval from the University of Chicago’s Biological Sciences Division Institutional Review Board.

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Barron, Katelin, and Shih Yung Chou. "Spirituality and social responsibility performance." Journal of Global Responsibility 8, no. 1 (May 8, 2017): 63–82. http://dx.doi.org/10.1108/jgr-07-2016-0020.

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Purpose This paper aims to discuss how religiously and non-religiously affiliated individuals may view the three core workplace spiritual values: transcendence, existence of a higher power and interconnectedness. Additionally, this paper studies how the contrasts between the views of religiously and non-religiously affiliated individuals about the three core spiritual values affect their performance of social responsibility initiatives. Design/methodology/approach A conceptual analysis was used. Findings This paper suggests that religiously and non-religiously affiliated individuals view the three core spiritual values differently. Drawing upon the three core spiritual values viewed by religiously and non-religiously affiliated individuals, this paper proposes the following. First, religiously affiliated individuals will focus on implementing social responsibility initiatives for a longer time orientation compared to non-religiously affiliated individuals. Second, when engaging in social responsibility, religiously affiliated individuals will focus on implementing a smaller scope of social responsibility initiatives than non-religiously affiliated individuals. Finally, religiously affiliated individuals will focus on implementing a larger scale of social responsibility initiatives than non-religiously affiliated individuals. Originality/value This paper is one of the very first studies addressing how religiously and non-religiously affiliated individuals view core values of spirituality. Additionally, this paper advances the literature by contrasting how religiously and non-religiously affiliated individuals engage in socially responsible initiatives in accordance with how they view spirituality.

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Feigelman, William, Julie Cerel, John L. McIntosh, David Brent, and Nina Gutin. "Suicide Bereavement and Differences in Religiosity." Crisis 40, no. 3 (May 2019): 176–85. http://dx.doi.org/10.1027/0227-5910/a000546.

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Abstract. Background: The trauma from experiencing a loved one's suicide is often seen as an instigator of change in a person's religious life. Aims: We sought to examine whether suicide-bereaved adults were any differently disposed to religious participation and observances compared with the nonbereaved and whether religiously involved bereaved had any better mental health compared with religiously disaffiliated bereaved. Method: The 2016 General Social Survey (GSS) presented 11 new questions identifying suicide bereavement status. We examined how the bereaved (n = 516) compared with the nonbereaved (n = 916) in terms of their religious beliefs and participation. We also investigated whether suicide bereaved religiously committed adherents, who prayed at least weekly (n = 372), showed any better mental health compared with bereaved who were religiously disaffiliated (n = 102). Results: Initially, results showed the bereaved more inclined to pray and to believe in an afterlife compared with the nonbereaved. However, after sex differences were controlled for, most of the remaining differences between these contrasted groups faded. Limitations: Caution is advised regarding generalizations from these data to all subgroups of suicide bereaved due to the modest number of respondents in many subpopulations. The GSS does not include potentially important grief-related indices, and importantly, most of the current sample were friends of the deceased and not first-degree relatives. Conclusion: We discuss the implications of these findings and the need for further research on the interconnections between religiosity and suicide bereavement.

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Reineke, Martha. "Rivalry, Affect, and Religiously Inspired Violence: A Critique of René Girard and Jonathan Sacks." Xiphias Gladius Revista interdisciplinar de Teoría Mimética, no. 1 (December 19, 2018): 57–78. http://dx.doi.org/10.32466/eufv-xg.2018.1.520.57-78.

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A pressing issue of our day –religiously inspired violence in places where Judaism, Christianity, and Islam are dominant faiths– is an ideal focal point for considering psychoanalysis in relation to mimetic theory. Rabbi Jonathan Sacks’ book Not in God’s Name: Confronting Religious Violence (Sacks, 2017) proves highly instructive in the context of such an exploration. In his perspicacious application of Girard, Sacks distills the significance of mimetic theory for understanding religiously inspired violence.

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Stone, Melissa M., and Miriam M. Wood. "Governance and the Small, Religiously Affiliated Social Service Provider." Nonprofit and Voluntary Sector Quarterly 26, no. 4_suppl (December 1997): S44—S61. http://dx.doi.org/10.1177/08997640972640041.

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Religiously affiliated providers of social services are becoming increasingly important in the transformation of social welfare policy in the United States. This article focuses on governance issues and challenges facing these small service providers. Using perspectives from the organization and management literatures and examples from prior research, the article makes three general observations. First, predictable patterns of governance exist, depending on the types of structural relationships religiously affiliated agencies have with their religious bases. Second, governance will be affected by particular characteristics of both small and religious organizations. Third, growth presents critical challenges to the ability of these providers to maintain their indigenous religious cultures. Hypotheses are offered to stimulate further research in each of these areas.

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Newman, Peter A., Sophia Fantus, Michael R. Woodford, and Marie-Jolie Rwigema. "“Pray That God Will Change You”: The Religious Social Ecology of Bias-Based Bullying Targeting Sexual and Gender Minority Youth—A Qualitative Study of Service Providers and Educators." Journal of Adolescent Research 33, no. 5 (June 2, 2017): 523–48. http://dx.doi.org/10.1177/0743558417712013.

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The bullying of sexual and gender minority youth (SGMY) is pervasive, with documented negative impacts on health. We explored the social ecology of bullying of SGMY, with a focus on religion as a source or context of bullying. Semistructured interviews with service providers, educators, and administrators in Toronto, Canada, who work with SGMY explored perspectives on the bullying of SGMY, focusing on religiously based bullying and strategies for intervention. Interviews (45-60 minutes) were recorded, transcribed, and analyzed using thematic content analysis. The data revealed religiously based homophobic discourse that permeates religious (places of worship, faith-based schools) and secular microsystems (public schools, families) across SGMY’s social ecology. The language and ideology of “sin” and “conversion” were evidenced in direct religiously based bullying of SGMY in schools, and victimization in places of worship and family microsystems, as well as serving as a rationale for bullying and nonintervention by teachers, school staff, administrators, and family members. Multisectoral and multilevel influences of religiously based sexual prejudice on the bullying of SGMY suggest that existing individual-level and microsystem-level responses in schools should be augmented with institutional, policy, and legal interventions in SGMY’s more distal social ecology in order to effectively prevent religiously based homophobic bullying.

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Byrnes, Timothy A. "European Politics Gets Old-Time Religion." Current History 107, no. 707 (March 1, 2008): 126–32. http://dx.doi.org/10.1525/curh.2008.107.707.126.

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Sanger, Michael. "The Four-Quadrant Framework for Addressing Spiritual and Religious Issues in Social Work." Journal of Baccalaureate Social Work 15, no. 1 (January 1, 2010): 91–103. http://dx.doi.org/10.18084/basw.15.1.67475067ul3376w2.

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The growing interest in addressing spiritual and religious issues in the social work classroom is reflected in the increasing number of books and articles addressing this topic. The subsets of articles that discuss teaching about spirituality appear slanted toward courses entirely devoted to the subject. This article, written for instructors who wish to add spirituality content to existing courses, describes a pedagogic approach that organizes religious and spiritually relevant material in a framework designed to improve student learning and comprehension while fostering respectful and nonmarginalizing discussions of sensitive and potentially controversial issues. The framework distinguishes religiously and spiritually based social work from religiously and spiritually competent social work.

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Clooney, Francis. "Reading Religiously across Religious Borders: A Method for Comparative Study." Religions 9, no. 2 (January 31, 2018): 42. http://dx.doi.org/10.3390/rel9020042.

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Abdelhakam, Nabih Maged. "Religiously Motivated Political and Religious Nationalism of Israel-Palestine conflict." International Journal of Social Science Research and Review 3, no. 2 (July 15, 2020): 13–21. http://dx.doi.org/10.47814/ijssrr.v3i2.35.

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Religion and politics exist on a continuum with varying costs. The dominance of one over the other has consequences for the safety of people, whichever domain has the power. If religion is empowered absolutely, it is abused in the legitimization it gives to violence. If politics is empowered absolutely, the sacred space of human history is denied the ability to flourish and sustain human communities. Yet the tension between the two facets of human society is not one where either will fully can walk away from the temptation of power, whether the opportunity to control is absolute or not.

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43

Patten, Todd A., and N. Dewaine Rice. "Religious Minorities and Persistence at a Systemic Religiously-Affiliated University." Christian Higher Education 8, no. 1 (December 10, 2008): 42–53. http://dx.doi.org/10.1080/15363750802349323.

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44

Hermans, Chris A. M. "Analyzing the Dialogic Construction of Identity of Religiously Affiliated Schools in a Multicultural Society." International Journal of Education and Religion 1, no. 1 (July 24, 2000): 135–65. http://dx.doi.org/10.1163/1570-0623-90000008.

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This article develops a tool for the analysis of a dialogic construction of identity for religiously affiliated schools. Religiously affiliated schools can have pupils and teachers with cultural and religious backgrounds other than the religion with which the school is affiliated. With the help of the theoretical framework of Mikhail Bakhtin a theoretical framework is developed that can be used to “read” the construction of meaning in schools that includes the otherness of people. This framework is part of a sociocultural approach to the school organization.

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Pichon, Isabelle, and Vassilis Saroglou. "Religion and Helping: Impact of Target Thinking Styles and Just-World Beliefs." Archive for the Psychology of Religion 31, no. 2 (May 2009): 215–36. http://dx.doi.org/10.1163/157361209x424466.

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Previous research on religion and helping has left some questions unanswered. In the present study, participants expressed willingness to help groups of people in need (homeless people and illegal immigrants), and this after having been religiously versus non-religiously stimulated. The activation of religious context increased the willingness to help, but only the homeless. Orthodox religious people tended to consider the targets responsible for their problem, an association partially mediated by the belief in a just world for other. Symbolic thinking was associated with willingness for helping, an association partially mediated by the belief in ultimate justice. Results suggest a limited (target) and conditional (thinking style, just world beliefs) prosociality as a consequence of religion.

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Sonnex, Charmaine. "Was L. White Jr. right? An exploration of environmental values and activism in Eastern spiritual traditions." Transpersonal Psychology Review 24, no. 1 (2022): 41–55. http://dx.doi.org/10.53841/bpstran.2022.24.1.41.

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In 1967, historian Lynn White Jr. published a seminal paper proposing that our current ecological crisis is the result of the anthropocentric, dualist nature of Western Christian religious traditions. He further went on to suggest that the interconnected, animist view of nature present in many Eastern religions provides a more ecologically sound framework for a religiously informed relationship with nature. White’s paper has inspired further scholarship exploring the veracity of his claims. This paper will explore how nature is valued in Christianity and three key Eastern religious traditions (Buddhism, Hinduism, and Sikhism) and how these values translate to religiously influenced ecological activism. Finally, it will provide an overview of some of the research comparing ecological values across different religious groups to examine the empirical support (if any) for White’s claims.

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Smith, Barbara Herrnstein. "Anthropotheology: Latour Speaking Religiously." New Literary History 47, no. 2-3 (2016): 331–51. http://dx.doi.org/10.1353/nlh.2016.0017.

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48

Jones, James W., and Laurence B. McCullough. "Religiously-based treatment refusal." Journal of Vascular Surgery 34, no. 5 (November 2001): 952. http://dx.doi.org/10.1067/mva.2001.117365.

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Chong, K. Y. "Religiously Protecting Myanmar's Environment." Science 337, no. 6102 (September 27, 2012): 1604–5. http://dx.doi.org/10.1126/science.337.6102.1604-b.

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Zellman, Ariel, and Jonathan Fox. "Defending the Faith? Assessing the Impact of State Religious Exclusivity on Territorial MID Initiation." Politics and Religion 13, no. 3 (February 10, 2020): 465–91. http://dx.doi.org/10.1017/s1755048319000488.

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AbstractInterstate conflicts involving religion are commonly argued to be more severe and more protracted than other forms of conflict. Although various arguments have sought to explain religion's apparent contributions to global violence, few consider the foreign policy goals over which religious actors actually fight. This article does so by examining whether religiously-exclusive states tend to militarize interstate territorial disputes (MIDs) over issues of strategic material or identity salience. Insofar as religiously-exclusive states seek to “defend the faith” against internal and external challengers, identity-salient disputes should be a particularly attractive target for militarization. We however find the opposite. Although religiously-exclusive states do initiate territorial MIDs more frequently than their secular counterparts, they are significantly more likely to do so owing to disputed territories' strategic rather than symbolic value. These results challenge accepted wisdom regarding religion's influence on international conflict and suggest critical new avenues for research.

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