This paper aims to conduct a comparative study of the concept of the creation of the first human (Adam) in two scriptures of Abrahamic religions: the Bible and the Qur'an. The focus of this study is to explore the similarities and differences in the creation of Adam as the first human, as well as the responsibilities and roles assigned to humanity in the world. The research methodology involves textual analysis of the Bible and the Qur'an, along with references from various existing commentaries. The author finds that there are similarities in the elements constituting Adam in both the Qur'an and the Bible. The differences lie in the level of detail regarding the sequence of the creation process. The Bible provides information about the elements involved but does not elaborate on the formation process, whereas the Qur'an presents a more detailed account. Regarding the responsibilities and roles of humanity, the Qur'an outlines two main tasks: to act as stewards in managing and preserving the environment, and to worship, submit, draw closer to, and know their Creator. In contrast, the Bible describes the responsibility of humanity as exercising dominion over the earth and its contents while maintaining balance. It is hoped that the results of this comparative study will enhance understanding of the similarities and differences between the two scriptures on this theme.
Varios santuarios, bien de origen ancestral, bien de nueva fundación o puntualmente reinterpretados y revitalizados, han desempeñado un importante papel en la vida de las comunidades arcadias, en los proyectos políticos y sociales y en el proceso evolutivo de los cultos mismos. Con frecuencia los antiguos cultos se han enriquecido por medio de reelaboraciones e innovaciones que alteraban el sustrato original, superando eventuales obstáculos de resistencia religiosa. Se pone, así, de manifiesto la movilidad, adaptabilidad y capacidad de renovación del sistema cultual arcadio ante los imperativos religiosos y sociopolíticos de cada momento histórico. En efecto, a las razones que hicieron de algunos santuarios focos de atención popular e institucional, ya desde época arcaica, se pueden sumar motivaciones no estrictamente religiosas, tales como las de índole étnico-identitaria y las derivadas de la intencionalidad política. Las respuestas dadas a estos retos en el interior de los recintos sagrados ensalzaron y fortalecieron su papel como santuarios de referencia. Importantes proyectos políticos, caso de la fundación de la Liga arcadia o el sinecismo y fundación de Megalópolis, en el siglo IV a.C., se sirvieron del sustrato religioso del territorio, revitalizando el antiguo culto de Zeus Lykaios en el monte homónimo o trasplantando en el interior de la ciudad recién fundada, aunque ampliándolos y actualizándolos, los principales cultos de los centros presinecísticos. Las antiguas tradiciones religiosas contribuyeron a legitimar y consolidar este tipo de proyectos; en cambio, otras iniciativas, caso de la eleusinización del culto de las Grandes Diosas de Megalópolis, llevada a cabo en época helenística, pretendían transmitir un mensaje de carácter social, acorde al punto de vista de las élites terratenientes, sustituyendo un culto agrario tradicional y popular por una elaborada versión eleusina.
Fritz William Malvern Steenkamp, Prof Fazel Ebrihiam Freeks
This paper highlights that the notion of motherhood encompasses a wide range of perspectives within families. The significant role of mothers in contemporary Hebrew legal and moral systems is fundamental to this discussion. Motherhood extends beyond biological ties, involving responsibilities such as providing education, nutrition, a hygienic environment, and quality time with both parents. The reverence for motherhood is evident in biblical passages such as Exodus 20:12, Leviticus 19:3, 5:16, Deuteronomy 21:18, and 21:21. In Jewish tradition, the mother of the king holds a position of high esteem, as reflected in texts such as 1 Kings 2:29, Proverbs 10:1, 15:20, 17:25, 29:15, 31:1, and 31:31. For instance, King Solomon demonstrated profound respect for his mother, Bathsheba, by standing to honour her when she entered the throne room and seating her at his right hand to engage in important discussions.
Relata la biografía de Heliogábalo en la Historia Augusta cómo el joven emperador trasladó al recién construido templo de Elagabal en el Palatino la imagen de Mater Magna, el fuego de Vesta, los ancilia y el Paladio, la piedra de Salambó y la imagen de la Diana de Laodicea.
No se ha prestado especial atención al elenco de divinidades elegidas por el emperador para reubicarlas en el templo de su divinidad predilecta.
Dada la naturaleza de la fuente de información, pudiera considerarse azaroso el listado y, por tanto, irrelevante desde una perspectiva histórica. Sin embargo, un análisis detallado permite detectar un elemento común en los dioses mencionados que pudiera justificar su desplazamiento forzado. Esa similitud, creo, es la causa por la que Heliogábalo escoge esas y no otras deidades para acompañar a su dios.
Hay, presumiblemente, una estrategia de apropiación y legitimación vinculada a la introducción de una nueva divinidad en el mercado religioso de Roma. El emperador se presenta como un agente religioso, cuyas innovaciones no encuentran resonancia en una communitas favorable. La intentona religiosa se convierte, en el vilipendio del gobernante, en un episodio de vulgar profanación.
Ivan Bilosevych, Mariia Oleksyuk, Natalia Savelyuk
The aim of this study was to examine the impact of religious faith on the psychological support of military personnel in combat conditions. Primary focus was given to the analysis of psychological, social, and cognitive functions of religion that facilitate adaptation to stressful circumstances, reduction of anxiety levels, resolution of moral dilemmas, and maintenance of emotional stability. The study was based on qualitative and quantitative data collected through surveys of military personnel from various denominations, as well as a comparative analysis of literature sources addressing its role in military contexts. The research encompassed both domestic and international experiences, allowing for cross-cultural comparison. The results demonstrated that religious faith significantly reduces the severity of psychological symptoms such as anxiety, depression, and emotional exhaustion. Military personnel who actively engage in religious practices exhibit higher levels of adaptation to the stressful conditions of combat. In particular, prayer and meditation contribute to tension reduction and foster a sense of inner stability. Furthermore, religious communities serve as a source of emotional and moral support, mitigating the risk of isolation and social alienation. It was also found that service members with strong spiritual resilience are more likely to reframe traumatic experiences through the lens of higher meaning, facilitating their rehabilitation process. The study’s conclusions underscore the importance of integrating religious practices into military support programmes. The findings suggest that religion holds potential as an effective resource for stress management, adaptation to extreme conditions, and prevention of moral injury.
We present the discovery of 13 new widely separated T dwarf companions to M dwarf primaries, identified using Wide-field Infrared Survey Explorer/NEOWISE data by the CatWISE and Backyard Worlds: Planet 9 projects (hereafter BYW). This sample represents an ∼60% increase in the number of known M + T systems, and allows us to probe the most extreme products of binary/planetary system formation, a discovery space made available by the CatWISE2020 catalog and the BYW effort. Highlights among the sample are WISEP J075108.79-763449.6, a previously known T9 thought to be old due to its spectral energy distribution, which was found by Zhang et al. (2021b) to be part of a common proper motion pair with L34-26 A, a well-studied young M3 V star within 10 pc of the Sun; CWISE J054129.32-745021.5 B and 2MASS J05581644-4501559 B, two T8 dwarfs possibly associated with the very fast-rotating M4 V stars CWISE J054129.32745021.5 A and 2MASS J05581644-4501559 A; and UCAC3 52-1038 B, which is among the widest late-T companions to main-sequence stars, with a projected separation of ∼7100 au. The new benchmarks presented here are prime JWST targets, and can help us place strong constraints on the formation and evolution theory of substellar objects as well as on atmospheric models for these cold exoplanet analogs.
Various construction works like highways, bridges, dams etc are decided on a global contract basis in India. Therefore, the contractors who carry out the work on a contract basis, hire construction workers from another state to another state, another country to another country. Due to unemployment, ignorance, poverty and different locations, religions and language barriers, these workers are living in a difficult situation where they cannot raise their voices for their rights with anyone. People running in a fast-paced world do not stop and look at the problems of these workers. They live in utter mystery and suffer endless misfortunes and crises. Even though the government, NGOs, other socially responsible associations and social activists raise their voices for their rights and basic living measures, they are being denied and unnotified. Tamil literature in the 21st century has many novels dealing with these problems. A few literary writers consider their problems and sufferings with care and write their lives into creative works. Su. Samuthiram is one of the famous Tamil writers who wrote about the plight of contract labourers in a spectacular view. It shows his social responsibility and the transformation he needs in the lives of the workers. This article examines the plight of contract labourers as portrayed in his novels 'Puthiya Thiripurangal', 'Sathya Avesam' and 'Orunaal Pothuma?'.
In this article, I employ a critical literature review to address three key points. Firstly, I argue that ongoing political and constitutional reforms in Lesotho are unlikely to establish long-term political stability, supported by historical evidence. I reinforce this argument by highlighting past political reforms that failed to achieve lasting stability in Lesotho. Additionally, I show how
political stability rooted in Basotho religious beliefs existed before the influence of Western Christianity and colonialism. I demonstrate how colonialism, specifically coloniality, contributes to the persistent political volatility in Lesotho. Lastly, I present reasons for reviving Basotho political traditions embedded in traditional religious beliefs. My argument draws from the perspectives of the Lekhotla la Bafo decolonisation movement, representing subalterns who
endured oppression under colonial rule and educated elites aligned with colonialism. I propose the retrieval of Lekhotla la Bafo's views through the school system, aligning with Durkheim's theory of education's function and decoloniality border thinking.
Latin American liberation theology appears to be an obsolete phenomenon that is unable to speak about the realities of today’s world. Since the Congregation for the Doctrine of the Faith published two instructions on liberation theology, the Vatican has been considered to have condemned it. Likewise, the Vatican of John Paul II and Benedict XVI focused on the reprobation of several liberation theologians attempting to silence their voices. However, liberation theology aimed at the realisation of justice in a world in which the injustice that gave birth to this phenomenon still prevails in new ways. This article establishes a relationship between liberation theology and critical thinking to offer an alternative to the future of liberation theology. We insist that, despite the end of the era in which both were born, they continue to challenge the present world. Using Adornian optics, we establish how critical thought constitutes a prophetic denunciation. Thus, liberation theology will be understood within this critical tradition and how it critiques the current reality, in which the logic of late capitalism prevails. Afterwards, the contemporary world will be studied from this point of view to try to discover the pending tasks of criticism. It is the question of discovering the tasks of critiques to challenge the present.
Abstract The traditional perception of mutual rights and obligations in the developing world was practically confined to human beings only. Fortunately, this conventional understanding is growing to include all living beings in the scope of certain basic rights. It is also addressing those creatures which are co-existing with human societies naturally or are associated for their subsistence and interdependence. It means that there should be prescribed body of rules and regulations to regulate human conduct in the society. In Pakistan social awakening for animal rights supported by international campaigns have urged state institutions to make adequate body of rules and regulations for protection of animal rights. Purpose of developing required understanding, at the first place is to clarify what is a right and what is an obligation? Secondly what should be the nature of these rights and obligations. Should these be only specific to human beings or there are other beings who also possess certain rights? If other living beings, species have rights, how these rights are to be conferred and regulated? Who is under obligation to provide these rights? Who is liable and responsible to ensure observance of such obligations? It is becoming clearer that like human beings’ animals do have certain rights as living beings. All most all religions of the world have prescribed certain rights to them which are encrypted in their holy books. Most of the people are aware of basic concept of observing mild and kind behavior towards pet animals only. Today we scientifically know that humanity and animals have co-existing inevitability. By observing mutual behavior and sensation, the world has provided special rights to the animals by making laws and Acts. Implementation of those rights can only be made through mutual understanding of the citizens under the supervision of law enforcing agencies. It is the responsibility of state and citizens of the states jointly to protect the animals when their rights are being violated.
When an individual comes in the world, he/she is welcomed by his/her parents. Parents receive the gift of Allah and become ready to bring up the child to fulfill the obligation that society and religion has assigned to them. In every society, it is the duty of parents to look after their younger offspring and train to them according to the demands of society and religion. Each and every parent of the word train their younger ones to respond and serve the society according to their own faith. Intact, parents have significant responsibilities in training, shaping, molding and developing their children's personality and life. This study highlighted the parental responsibilities of Muslim and Christians in comparative way. Islam and Christianity, both are monotheists and believe in one Allah and have guideline to spend the life in the form of holy books i.e., Quran and Bible. This article reviewed the responsibilities of Muslim and Christian parents in the light of religious orders. It also highlighted the role and duties of parents in both the religions.
The world today is becoming more violent than ever before. Sometimes, the violence can be political, ethnic, economic and or religious. In most cases, distinguishing the main cause of such violence from other causes might be difficult. The factors could be a combination of two issues viz: ethnoreligious conflicts or politico-religious conflicts. The religious experience in Nigeria today, as a multi-religious society so far has proven contrary to the general belief and the widespread expectation of people about religion as an institution that promotes social integration. Christian-Muslim relations in Nigeria today (though being the dominant religions in Nigeria) is standing on shaky ground. The relationship is highly characterized by mutual suspicion, mistrust and distrust. In understanding this characterized reality in their interactions, this work interrogated the ambivalence roles played by religious leaders in Nigeria. And in doing this, the ethnographic research method was adopted. As part of its findings, it was discovered that there is a high level of intolerance among Christians and Muslims in Nigeria occasioned by unguarded utterances and abuse of freedom of speech by many uncensored religious leaders. Thus, setting the stage for avoidable and constant religious confrontations among the adherents of the two religious communities in Nigeria. The study recommends that peaceful co-existence can be possible if the government is responsible and responsive enough to address the basic needs of her masses which would reduce largely the manipulation of religion by clerics for personal gain. Furthermore, the place of meaningful dialogue should be embraced by religious leaders across different religious divides.
All Abrahamic religions have developed hypostatic and semi-divine perceptions of scripture. This article presents an integrated picture of a rich tradition developed in early kabbalah (twelfth–thirteenth century) that viewed the Torah as participating and identifying with the Godhead. Such presentation could serve scholars of religion as a valuable tool for future comparisons between the various perceptions of scripture and divine revelation. The participation of God and Torah can be divided into several axes: the identification of Torah with the Sefirot, the divine gradations or emanations according to kabbalah; Torah as the name of God; Torah as the icon and body of God; and the commandments as the substance of the Godhead. The article concludes by examining the mystical implications of this participation, particularly the notion of interpretation as eros in its broad sense, both as the “penetration” of a female Torah and as taking part in the creation of the world and of God, and the notion of unification with Torah and, through it, with the Godhead.
Introduction Rituals are an integral part of any society's culture. In today's modern world, human beings are still dominated by religions and beliefs that have their roots in the distant past, and according to Karl Jaspers, human beings today are still indebted to a pivotal period in history; A period in which the ancient religions of the world emerged from the corners of the world in almost a single period and have affected our lives to this day (Jasper, 1998, p. 55). In our society, Rituals, especially mourning Rituals, are formed from pieces of ancient Iran, Islamic culture, and modern world ideas, which have a certain breadth and dynamism and affect a large part of our behavior (Moradkhani and Ghobadi, 2011, p.94). In Dezful city, every year we see rituals that carry a special meaning for the people of each nation. One of these rituals is the Kotal ritual, which is common among the Bakhtiari Tribe living in this city. The present study seeks to answer the questions in a phenomenological way: when does the historical and mythological background of this religion date back to? How is it implemented? What is the experience of people participating in this ritual? How do they understand its meaning and understanding? Methodology The present research has utilized a qualitative approach and phenomenological method. The studied population includes 17 people who participated in this ritual between 2015 and 2019. Data were collected using the in-depth interview and purposive sampling methods. For the data analysis, the participants' statements were first recorded and implemented, then carefully listened to and studied several times by the researcher. DiscussionFindings showed that social identity is the product of interactions between different groups. Through rituals, people interact with each other and provide themselves with a fixed identity and point of reliance amid inconsistencies and beliefs, thereby obtaining a sense of identity through getting to know themselves. In this regard, the actions and rites that people perform in this ritual cause their thoughts and beliefs to be connected and aligned. It also creates a kind of social contract in which individuals, through voluntary cooperation, express their efforts to flourish their capabilities for the benefit of the organization or community. Finally, participants believe that in addition to joy and happiness, life also has sufferings and difficulties. Participation in this religion causes the formation of faith in human beings and by interpreting bitterness correctly, it sweetens it, and by leading humans to believe in the resurrection, any pain and suffering inflicted by nature or others, the Almighty God will make up for it in a different way. Conclusion The findings show that this ritual goes back to the mourning of Siavash, which is especially evident in the ritual of burying the dead. Participants experience a sense of peace of mind by standing together and guarding their social identity; accordingly, society will seek to maintain identity patterns by expanding the social space and removing social barriers and restrictions for different social strata. Despite valuing sorrow, grief, and suffering, the Kotal ritual has institutionalized social and cultural relations and connects generations, passing beliefs, rituals, and oral literature from the past to the present. Participants' behaviors, practices, and etiquettes during the ritual play a meaningful role in the participants' lives. Overally, the participation of the goal community in the Kotal ritual has a mythological-historical background. With voluntary and spontaneous participation in these rituals, participants seek to give meaning to life while seeking and identifying with their peers. This group of people also strengthens their resilience and tolerance in the face of life's difficulties. In addition, creating unity and strengthening the spirit of solidarity is one of the social functions of individuals' participation in collective rituals and ceremonies; the continuity of Kotal ritual is the proof of this claim.
Organizational behaviour, change and effectiveness. Corporate culture, Fine Arts
Blessing Nyahuma (PhD Candidate), Dr. Joachim Kügler
The article has three parts. Firstly, we give an overview on how the Greek-Hellenistic imperialism provoked apocalypticism as a way of resistance to colonization (e.g. Egypt and Judah). Secondly, we show how the early African apocalypticism is very similar to that of the Ancient Near East. In many African countries, colonization was perceived as an apocalyptic phenomenon. Within this mind-set, apocalypticism became an information system that speculated about the true nature of time, space and being. This information system also gave solutions to how the coming destruction could be ameliorated by human ingenuity and actions. This ideology informed liberation movements like the Chimurenga and others. Thirdly, we analyse how the anti-imperial apocalypticism was calmed by an imperially formatted Christianity. Elements like the belief in heaven created a naïve world-denying attitude: ‘this
world is not my home I am just passing through.’ Within the African apocalyptic mind-set, COVID-19 is an ambivalent phenomenon. Initially, it was perceived as God's judgment on the ungodly West, but perceptions quickly changed as it later ravaged Africa. Many government officials voiced that COVID-19 is a well-promoted hoax by fake news of prominent western media houses. Some dismissed the existence of the pandemic while others declared that the
vaccine is the dreaded 666 mark of ‘the beast’ or the protective masks were blamed the masks of ‘the beast’. COVID-19 apocalypticism thus can be understood as an anti-modern, xenophobic way of constructing identity.
Due to the fact that the modern world is a gpbal village, relations between the followers of different religions have become inevitable. Because of the difference of opinion and hatred among the followers of Semitic and non-sematic religions, it is necessary to establish good relations with each other by staying within the realm of one's own religion. The efforts made in this context are so far ineffective due to the support of the world powers and the distorted image of Islam. Due to the ignorance from the real spirit of Islam made the world afraid of it. Therefore, there is a need to clarify the true teachings of Islamic while explaining the rights of non-Muslims in Islam, the generosity and pacifism of Islam for other religions. So that the Muslims understand and act upon it to make the true face of Islam clear in front of world communities. This will establish an atmosphere of peace and security and it is always easy to live in peace and security.