Muhammad Salman Arrosyid, Marzuki Marzuki, Widihastuti Widihastuti
et al.
This study aims to examine the relationship between religiosity and quality of life through a comprehensive meta-analysis, motivated by inconsistent findings in previous research that range from strong positive correlations to weak or non-significant associations. Understanding this relationship is crucial for clarifying the psychological and social functions of religiosity in contemporary societies. This research employed a quantitative meta-analytic design by synthesizing 31 Scopus-indexed empirical studies published between 2015 and 2024. Data were extracted in the form of correlation coefficients and analyzed using a random-effects model, accompanied by heterogeneity tests, publication bias assessments, and robustness checks. This methodological approach ensured systematic data integration without presenting technical details excessively. The findings show a significant positive correlation between religiosity and quality of life (r = 0.32; 95% CI [0.20, 0.44]; p < 0.001). Substantial heterogeneity (Q = 656.535; p < 0.001) suggests that cultural, demographic, and methodological differences may moderate this relationship. The absence of publication bias and a high fail-safe N value (5,109) further confirm the stability of the results. These findings imply that religiosity functions as a meaningful psychological, social, and spiritual resource capable of enhancing individual well-being across diverse populations. The results contribute to the development of resilience- and spirituality-based interventions in psychological, health, and community settings. The originality of this study lies in its synthesis of a full decade of empirical evidence, offering the most updated meta-analytic confirmation of the religiosity–quality of life relationship. This research provides new value by integrating large-scale data, addressing inconsistencies in prior findings, and strengthening theoretical and practical understanding of how religiosity contributes to human well-being.
Philosophy. Psychology. Religion, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
In <i>Love: Accusative and Dative</i>, Paul Mendes-Flohr explores ancient and modern Jewish engagements with the commandment to love the Re’a (neighbor) in Leviticus 19:18. Drawing on Rosenzweig’s phenomenology of divine–human love, Mendes-Flohr seeks to delineate the possibility of a humanist ethics of compassion that is not dependent, as in Rosenzweig, on hearing the divine voice. Taking Mendes-Flohr as point of departure, this paper explores the concept of fraternity (fraternité) as it figures in the thought of Yehuda Léon Askenazi (1922–1996), a North African kabbalist thinker and an important spiritual leader of Francophone Jewry in the twentieth century. Looking at two interrelated moments in Askenazi’s long career as a biblical exegete, I quarry Askenazi’s notion of fraternity for an account of alterity. Based on his discussions of the Cain and Abel story, as well as other biblical episodes, I argue that, for Askenazi, the challenge of fraternity, as figuring repeatedly in the Genesis narrative, is the preferred model to think of second-person relationships. Furthermore, I suggest, in contrast to Rosenzweig’s top-down account of revelation and human love, Askenazi’s approach represents a bottom-up model of love of one’s neighbor, which, when achieved, brings about divine revelation.
Los sínodos y concilios americanos anteriores a la formulación del decreto tridentino de 1563, relativo a la invocación y veneración de las reliquias de los santos y de las sagradas imágenes, establecieron criterios y orientaciones respecto de la pintura y la escultura religiosa. Los obispos y sacerdotes que participaron en estas discusiones tuvieron presente la práctica pastoral, el discurso teológico anterior, así como lo resuelto por sínodos y concilios españoles. El presente texto se propone caracterizar estos documentos eclesiásticos americanos e identificar las fuentes que están alimentando su formulación. Se presentan como factores decisivos de esta genealogía del pensamiento americano sobre las imágenes sagradas, la doctrina elaborada desde los primeros padres hasta los documentos eclesiásticos europeos de comienzos del siglo XVI; la tensión que el asunto de las imágenes sagradas provocaba entre la población española de judíos y musulmanes conversos, así como las prácticas que se implementaron desde 1492 para cristianizar a la población musulmana de Granada.
En los últimos años, distintas publicaciones han demostrado que el convento de las Descalzas Reales de Madrid funcionó como un punto de encuentro de naturaleza política entre embajadores de distintas cortes y mujeres de la dinastía Habsburgo. No obstante, este caso no fue excepcional. El presente trabajo se propone analizar el monasterio de la Encarnación como espacio de intercambio político durante los reinados de Felipe III y Felipe IV, profundizando además en la excepcional figura de Mariana de San José, priora de la Encarnación desde 1616 hasta su muerte en 1638. Para lograrlo se ha estudiado la correspondencia perteneciente a la priora, incorporando la información proporcionada por los embajadores de diversas cortes italianas. Ello ha permitido contextualizar la participación de Mariana de San José en las pugnas cortesanas, así como valorar la rivalidad que la Encarnación mantuvo con las Descalzas Reales.
The exclusiveness of religious understanding cannot be separated from the transformation of values obtained by individuals on the bench of formal education. Actually, religious education in the schools is provided in short time, only two hours a week. As a consequence, if they do not get additional religious lessons from parents or religious teachers in their environment, it is also possible for these children to seek wild understanding of religion in the midst of the swift flow of digital media and the internet. The survey research results from the Islamic Studies and Peace Institute (LaKIP) Jakarta 2010 need to be underlined. His findings are really worrying, that almost half of students in Jabodetabek expressed their agreement to radical actions. This study aims to determine how the process of institutionalizing religious values in students high school in the city of Padang. The method used in this study is a qualitative method and snowball technique as a sampling technique. While data collection using interview methods and field documentation. Data obtained from the results of the interview will be transcribed and then reduced to select the appropriate data so that the data presented is representative. After doing research, it was found that the values of diversity have been applied to every activity in the school such as reading al-Qur`an and Asmaul Husna before starting lessons, circumcision Duha prayer, obligatory prayer in congregation, Graduation Tahfizh and others. From interviews with students in the sample schools it was found that 100% of them rejected the understanding of radicalism. The 60% rejection benchmarks are religion, 30% are law and law and 10% are on other grounds.
It is not possible to read the excellent articles that are contained in this Special Issue of <i>Religions</i> without reflecting on the development of the study of British Muslim religious life over the past 30 years [...]
Bu makalede Siirt ilinin Tillo ilçesinde eğitim faaliyetlerinde bulunan Molla Burhaneddin Mucahidi’nin baş müderris olduğu Burhaniye Medresesinde verilmekte olan icazetnameden hareketle çeşitli tahliller yapılmaktadır. Söylem analizi yönteminin kullanıldığı araştırmada icazetnamenin günümüz modern eğitim ve bilgi paradigması içerisinde ne tür anlamlar ihtiva ettiğiyle ilgili çeşitli değerlendirmeler yapılmaktadır. Bu bağlamda çalışma boyunca modern bilgi biçiminin bir sonucu olan diplomayla, geleneksel bilgi yapma biçiminin bir belgesi olan icazetname çeşitli biçimleriyle karşılaştırılmaktadır. Netice itibariyle yaklaşık on beş sayfalık bilgi içeren icazetnamenin bir söyleme tekabül ettiği, belli bir geleneğin ve paradigmanın yansıması olduğunu söylemek yerinde olacaktır. Bir çeşit mezuniyet belgesi olan icazetnamenin günümüz üniversitelerinde verilen diplomalarla karşılaştırıldığında geleneksel eğitim biçimiyle, modern eğitim biçimi arasındaki farka dair önemli ipuçları verdiği söylenebilir. En basitinden icazetnamaler bilginin Allah’tan hareketle konumlandırılışına vurgu yaparken, modern anlamda üniversiteler tarafından verilen diplomalar kurumsal yapılara, bürokrasiye, sermayeye ve iş kollarına işaret etmektedir. İcazetnameler değer yargılarına, öteki alemin varlığına ve metafiziğe işaret ederken, dipolamalar fiziğe, metalaşmaya ve dünyevi olana işaret etmektedir.
Stephen Muller, Heather Burke, Cherrie De Leiuen
et al.
Notions of childhood in colonial Australia were informed by a variety of social contexts that varied across time and space and were given material expression in the memorialization of children’s burials. Using data drawn from two studies of nineteenth-century cemeteries in rural South Australia, in this paper, we suggest an alternative way to understand children archaeologically that avoids the trap of essentialism: the notion of ‘childness’. Childness is defined as the multiple conceptions of being, and being labeled, a child. The concept of being a child may be instantiated in different ways according to particular social, cultural, chronological, and religious contexts; childness is the measure of this variation. In Western historical settings, the most likely causes for such variation are the social processes of class and status via the closely associated ideologies of gentility and respectability and their attendant expectations around labor, as well as the shifts they represent in the social ideology of the family. Exploring childness, rather than children, provides an alternative way to approach the histories of contemporary Western understandings of childhood, including when particular types of childhood began and ended, and according to what criteria in different contexts, as well as how boundaries between child and adult were continually being established and re-negotiated.
Is God a necessary being and spring of goodness? Many people become adherents of the Holy Bible and/or the Holy Quran through their diverse faiths, actuations and/or religions. The Holy Bible and the Holy Quran were carefully studied in this work. In the course of the study, six responses for the Epicurean paradox were found. Textual analysis was used as a methodology to describe
and interpret the content, structure, and functions of the messages contained in various texts The paper aimed to fully answer and give definite responses to what may be a challenging “Epicurean
paradox”. A believers life rests on God's purpose and starts with the mission of connecting the virtue ethics of faith, hope and agape as tools in achieving completeness as a human being. This
entirety of a believers life is a completer consciousness of human excellence in the Kingdom of God and the inspiring spirit behind God's acts of redemption. The goodness of God is not only an
attribute of God but a initial truth every believer ought to embrace.
What place is there for virtue theory in theological ethics? Many question the normative significance of virtue theory in theological ethics today, leaving it to rule-based ethics to provide action-guidance. There are three key objections to the normativity of virtue theory: that virtue theory is about agents rather than actions, that virtue theory has nothing to say directly about the morality of actions, and that the virtues are too vague to be of normative or action-guiding significance. This essay, drawing on Thomas Aquinas’s account of virtue, challenges these perceptions and argues for a genuinely normative, action-guiding virtue theory within theological ethics. Theological ethics, in turn, can contribute to virtue theory, especially by its emphasis on the ecstatic nature of mature moral virtue, and through its reflection on the virtue of spiritual discernment.
There is a growing awareness of sustainable practices at religious tourism sites and we have observed this in Hungary, with the focus shifting from one aspect of sustainability to incorporating all three major aspects, the environmental, the economic and the socio-cultural (Rees and Wackernagel, 1996). Although the economic aspect used to be predominant (Shackley, 2001; Mangeloja, 2003) now we can find more examples of practices that aim to promote socio-cultural sustainability, while taking the natural environment also into account (Tanguay et al, 2010). Several religious tourism sites have started to offer local produce in their souvenir shops and to incorporate them into the services they provide, even turning them into part of the attraction. However, we cannot label this as a new phenomenon as centuries ago it was the practice of the monasteries to produce potentially everything they needed, and the names of some of the goods we consume today still refer to orders or monks (such as cheese, wine, beer, etc.) We can argue that the use of local produce is not merely a marketing tool or an additional source of income for the religious tourism sites but is also aimed to both satisfy the needs of the order the sites are run by and to preserve some of the lesser known traditions that were once part of the everyday life of the Church (Thurley and Wood, 2010; UNESCO, 2014). This article aims to explore the traditions of producing local goods at selected religious tourism sites and to assess their current practices. The assessment is based on site visits and interviews with the managers of the sites to explore the breadth of local produce in their offering of services and goods (primarily souvenirs), the origin of those (both in terms of tradition and manufacture) and how they contribute to sustainable development. The utilisation of local produce reinforces the links between the sites’ core religious values and those of the communities they operate within and are part of, thereby supporting not only religious values but also wider social cultures and heritages.
Philosophy. Psychology. Religion, Philosophy of religion. Psychology of religion. Religion in relation to other subjects
There has been a longstanding interest in discovering or uncovering resemblances among what are ostensibly diverse religious schemas by employing a range of methodological approaches and tools. However, it is generally considered a problematic undertaking. Jonathan Z. Smith has produced a large body of work aimed at explicating this and has tacitly based his model of comparison on metaphor, which is traditionally understood to connote similarity between two or more things, as based on a linguistic or pragmatic assessment. However, another possible approach is cognitive. George Lakoff and Mark Johnson have championed the view of “conceptual metaphor,” which regards metaphor as being pervasive not only in language, but also in thought and action. Indeed, according to them, it basically structures our conceptual operations and hence views of the world through partially mapping knowledge across ontological domains, generally from the concrete to the abstract. I shall argue that a similar mechanism can fruitfully be applied to comparing religious schemas, as based on the postulated relationship between the domains of human and divine, physical and abstract, and as realized through expressions of journeying and reflection.
This article addresses the issue of Provençal festivals and other European collective games from an ethno-historical perspective. The comparative method shows that a great number of games are organised on the occasion of religious festivals. The clegy take part in the organisation of the games, which contributes to a sense of community among the faithful. As is the case with dances, the clergy's attitude as regards games is often ambiguous, oscillating between prohibition and tolerance. Through a series of examples, the article helps discriminate among various types of games associated with religious festivals, thus casting light on the issue of the religious socialization of the body.
El artículo analiza los primeros años de las polémicas doctrinales alrededor de la definición dogmática de la Inmaculada Concepción de la Virgen desde el punto de vista de las relaciones entre la Santa Sede y la Monarquía española, gestionadas por el nuncio Antonio Caetani. Sobre la base de la correspondencia epistolar del nuncio con la Curia romana se evidencia la voluntad, por parte de Roma, de evitar los “escándalos” de los alborotos populares y de buscar una mediación entre las órdenes religiosas en lucha (dominicos, franciscanos y jesuitas). Estas polémicas fueron una ocasión más, para la Monarquía hispana de Felipe III (y luego de Felipe IV), para afirmar su propio derecho de intervención en asuntos doctrinales y eclesiásticos en virtud de su prerogativa de defensa de la Iglesia de Roma.
This study is intended to know the impact of implementing two different<br />curricula in Islamic-based senior high schools in Malang, East Java. Using<br />two-way anova method, this study reveals three important facts. Firstly, there<br />is significantly different religious behaviour of pupils who are taught islamic<br />education curriculum from Ministry of National Education from those who<br />are taught based on the Islamic education curriculum “plus”. Secondly, there<br />is important difference on religious behaviour of students of the X, XI and XII.<br />The last, the implementation of islamic education in both schools which implement<br />Islamic education curriculum from Ministry of National Education and Islamic education curriculum “plus” runs well. This study finally arrives at a conclusion that, in terms of religious behaviour, students of those schools which implement curriculum “plus” are much better than those of the other category.<br />