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This cross-sectional study involved 470 Polish, Catholic (90%), married (67%), or unmarried cohabiting (33%) individuals (237 women and 233 men) and is the first to examine whether and how two dimensions of individual religiousness (inclusion vs. exclusion of transcendence (IT) and symbolic vs. literal interpretation (SI)) as assessed by the Post-Critical Beliefs Scale are associated with the participants' perceived stability of their marriages/intimate unions. As expected, greater affirmation of God's existence as real (i.e., higher inclusion of transcendence) and greater literal interpretation of religious doctrines (i.e., lower symbolic interpretation) were each associated with greater perceived stability of marital/cohabiting unions. Also as expected, the former pathway was mediated by sanctification for both types of couples. However, the mediation pathway from the IT and from sanctification to relationship stability was markedly stronger for those with more literal views of religious doctrine only for married couples, and this complex moderator effect was not found for cohabiting couples. The findings imply that Polish individuals with a firmer belief that God exists and a more literal belief in Catholic teachings are more likely to view their intimate partnership as sanctified, which, in turn, is associated with a lower risk of union dissolution. [ABSTRACT FROM AUTHOR]

The present article analyzes and compares the idea of divine revelation to justify religious beliefs from the viewpoints of Paul Moser and Mulla Sadra. Moser suggests a kind of moral transformation experience that includes direct cognition and internal experience of self-revelation and God's unselfish love while he considers mere theoretical reason to be inefficient and emphasizes God's authority and His attributes and goals as well as the axis of divine revelation. Knowledge-by-presence and direct experience of God in Mulla Sadra's philosophy which is the only way to access true recognition of God is close to divine revelation. The present article shows that, considering the relationship between love and salvation, and knowledge-by-presence and the practical intellect, in Sadrian belief in God, Moser's approach is close to Mulla Sadra's even though the method of argumentation of these two philosophers in representing this type of cognition is not completely the same. Considering the commonalities and differences between Moser and Mulla Sadra in justifying belief in God, it seems possible to revise Moser's approach with a Sadrian reading with a combination of innate nature arguments and self-knowledge. [ABSTRACT FROM AUTHOR]

We examined differences in reactions to climate change as a function of belief in God. We studied four samples, convenience samples of university students in the USA (n = 627) and in Poland (n = 628), a nationally representative sample of adults in Poland (n = 1154), and a nationally representative sample of adults in the USA (n = 1098). In each study we measured the distress people felt about climate change, belief in God, and left–right political orientation. These constructs were measured slightly differently across the studies. Regardless of how these constructs were measured, believers were less distressed by climate change than non-believers, and with only a few exceptions, these differences disappeared after covarying political orientation (left–right or liberal-conservative). Contrary to those who argue that there is something inherent in religious belief that predisposes people to deny or ignore climate change, the present results suggest that it is the (growing) confluence of faith and conservative political orientation that is responsible for the fact that some people of faith tend to deny climate change or actively oppose efforts to combat it. [ABSTRACT FROM AUTHOR]

Aaron Rizzieri has recently argued that the problem of hell is a complicating factor for the issue of divine hiddenness. In particular, the problem of divine hiddenness is made much worse if anyone is threatened by negative afterlife consequences. While Rizzieri’s argument suffers from lack of theological nuance, there is a serious objection to Christian theism lurking in the vicinity of his argument. I offer what I take to be the best response to that objection.

This philosophical article is located at the intersection of hermeneutics and literary analysis. Scriptures and exegeses have been studied as literature for a long time (Berlin, 2016). The premise is that the Quran is a literary text and so is the exegesis the Risale-i Nur (Nursi & Vahide, 1995; Nursi, 2005) which is a contemporary interpretation of the Quran, relevant to this discussion. The article presents a textual analysis and a discussion of general human condition in light of key verses from two surahs/chapters from the Quran, supported by interpretation and further explanation from selected thoughts of the Risale-i Nur (The Treatise of Light) (Nursi & Vahide, 1995; Nursi, 2005) and selected Hadiths/the Prophetic Traditions. The discussion leads to a synthesis where the extent of man's accountability in life and in this world is presented primarily in light of Nursi's interpretation. While weighing the impact of man's actions and the degree of his responsibility in his personal and social life, the article concludes by affirming the wisdom of surah Asr "Time" (Quran:103) in positioning the human as a contingent being who is at the mercy of a Higher Being who is in control of everything while sustaining man. The article showcases the condition of man as a state of 'loss' which is two-fold. Firstly, it is in terms of man's contribution to generating a lost society that is ravaged by man's egocentric actions, which may result in frustration, conflict, wars, economic and political turmoil, general chaos, and fear, among others. Secondly, it involves man's inability to deal with setbacks and calamities triggered by natural phenomena, which include diseases and other problems. Unless man remains patient, resilient, and submitted to the Higher Being, he cannot cope with and deal with these issues in his life. Thus, once he relies on the Higher Being and does not complain, man confirms the verses in surah At-Tin "The Fig" (Quran: 95), that states that man is of "best of stature", as God intended him to be. It is only patience in adversity, belief and trust in God, and gratitude that bring solace to man's condition. [ABSTRACT FROM AUTHOR]

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A traditionally salient topic of empirical investigation in the sociology of religion, this paper seeks to offer a recent investigation into the intergenerational transmission of religion and the parental forms of religious engagement that predict adult engagement with religion. The study of this paper explores the intergenerational transmission of religion, focusing on the parental forms of religious identity and engagement that influence religious identity, beliefs, and practices in adulthood. By analyzing the 2018 GSS dataset in the United States with multiple regression analyses, I found strong parental and childhood influences on adult religiosity, religious service attendance, and belief in God. Indeed, this engagement often mirrors parental engagement for these variables. However, while paternal religious identity often predicts these religious variables, I found that the religious identity and engagement of parents generally do not predict religious identity in adulthood. Ultimately, while these results generally show strong predictive mechanisms of intergenerational transmission, they also illustrate that these relationships are variably dependent on the form of parental and adult religious engagement, and which parent participates or is associated with that engagement. [ABSTRACT FROM AUTHOR]

Bilim ve din ilişkisi üzerine tartışmalar her dönemde popüler ve ihtilaflı olmuştur. Aralarındaki neden ve sonuç ilişkisi, hakkında kesin ve net yorumlar yapmanın zor olduğu karmaşık bir ilişkidir. Bilimin din ve inançlar üzerindeki etkisi iki zıt kutuptan değerlendirilmektedir. İlk görüşe göre bilim, kişileri düşünmeye ve sorgulamaya teşvik eden ve deneyler ile kanıtlanamayan bilgiyi kabul etmemelerine, yani metafizik inançlardan uzaklaşmalarına sebebiyet veren bir faktördür. Diğer kutupta ise, yaratılan bir evreni detaylı bir şekilde izah ederek inananların imanlarını artırdığı düşünülmektedir. Bu çalışmanın amacı, doğa bilimleri üzerine akademik olarak çalışmanın kişilerin Tanrı inancını nasıl etkilediğini incelemektir. Çalışma nitel bir durum çalışmasıdır. İngiltere’de doğa bilimlerinin farklı alanlarında lisansüstü çalışmalar yapan Türkiyeli 7 genç bilim insanı ile yarı yapılandırılmış mülakatlar yapılmıştır. Bu mülakatlar betimsel bir şekilde analiz edilmiş ve katılımcıların deneyimlerinden ortak temalar geliştirilmiştir. Ayrıca daha önceki çalışmalar da taranmış, çalışmanın bulguları yorumlanırken onlardan da faydalanılmıştır. Bu çalışma sonucunda şunlar tespit edilmiştir: Doğa bilimcileri arasında inançsızlık oranlarının yüksek olmasına ve doğa bilimleri çalışmalarının bireylerin dinleri sorgulamalarına ve bazı iddialarını reddetmelerine neden olabilmesine rağmen, bu çalışmalar Tanrı inancındaki köklü değişikliklerde birincil sebep değildir. Aksine bu çalışmaların bulguları hem inancı hem inançsızlığı gerekçelendirmek amaçlı kullanılabilmektedir. Aile dindarlığı ve dindar olduğunu iddia eden kimselerin ve dinî otoritelerin kötü davranışlarına yahut dini istismarlarına maruz kalmak yahut şahit olmak gibi çevresel faktörlerin bireylerin inançları üzerindeki etkisi daha ciddidir.

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Copyright of Alustath is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

An increasing number of scientists, philosophers, and popular science writers claim that science is the measure of all. They assert that science can answer all questions, that there are no limits to science, or that only science provides reliable knowledge, either in a particular realm, such as morality, or about any subject matter whatsoever. This view is often referred to as 'scientism'. But what exactly is scientism? What is to be said in favour of it and against it? This paper suggests, after a careful evaluation of the arguments for and against scientism, that a helpful way to think of scientism is as of a variety of fundamentalism. It turns out that scientism meets nearly all conditions formulated in family resemblance accounts of fundamentalism. Finally, it is suggested that science and scientists can learn much from religion when it comes to how to deal with scientific fundamentalism. [ABSTRACT FROM AUTHOR]

People tend to perceive atheists as being immoral. We tested whether this perception also applies to moral transgressions against animals. Study 1 (N = 288) and Study 2 (N = 306, pre-registered) utilized a conjunction fallacy paradigm to show that people attributed harming animals most frequently to criminals, then to God-believers, and least often to nonbelievers. Study 3 (N = 248, pre-registered) used a job-choice paradigm and found that people choose a God-believer over an atheist for a job involving animal harm because the God-believer was supposed to hold a more hierarchical view of the relationship between humans and animals than the atheist. Consequently, we discuss the limits of antiatheist prejudice in the domain of human-animal interactions. [ABSTRACT FROM AUTHOR]

Background: Individuals' values, attitudes, and behaviours are significantly influenced by their religious beliefs. The present study examines the demographic factors (gender, age groups, religion, employment status, household income, marital status, self-perceived adulthood, and country of origin) that may influence religious beliefs. Methods: The data was collected from September to December 2022 using an online survey. A cross-sectional design was used to collect data from 885 respondents from five countries: Malaysia, the Philippines, China, Kenya, and Indonesia. The survey included questions on five variables related to religious belief: religious certainty, religious culture, religious importance, religious practice, and belief in God. Respondents were asked to rate their level of agreement or disagreement with statements related to each variable on a Likert scale. T-tests and one-way ANOVA were used to analyze the data and determine any significant differences in religious beliefs between the five countries. Results: The results revealed that female respondents held stronger religious beliefs than male respondents. Furthermore, respondents aged 30-45 rated themselves as having a higher religious culture and practice than respondents aged 18-29. Islam groups ranked highest in religious beliefs, followed by Christian, Roman Catholic, and Hindu groups. Full-time students rated themselves as less religious than full-time employed and other groups, while lower-income groups rated themselves as more religious than middle- and upper-income groups. Single groups rated themselves higher on belief in God than cohabiting and in-relationship groups. Conclusions: In conclusion, this study provides evidence that demographic factors influence religious beliefs among respondents from five different countries. These findings can contribute to a better understanding of how religiosity is shaped by various socio-demographic factors and can inform policies and interventions designed to promote religious tolerance and diversity. More research is required to investigate the complex relationships between demographic factors and religiosity, particularly in different cultural and religious contexts.

Copyright of Eskiyeni is the property of Anadolu Ilahiyat Akademisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Annals of Philosophy / Roczniki Filozoficzne is the property of John Paul II Catholic University of Lublin, Faculty of Philosophy and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The fact that God is one and has no equal is a belief that all Jews must believe. In Judaism, the sentence expressing this belief and the sentence that comes after it and mentions the love of God are mentioned in the Torah and are known as Shema. Essentially, the Shema consists of three texts in various parts of the Torah. Jewish clergy recognized the connection between these three texts and brought them together. Thus, the Shema, which gained a wholeness, gained a distinctive character of its own. In this study, the most important sentence of the Shema, which also reflects the title of the study, is Deuteronomy 6/4 (Listen, O Israel! The Lord our God is the only Lord) and Deuteronomy 6/5 (you will love the Lord our God with all your heart, with all your soul, with your strength) is emphasized. Texts other than these are excluded from the scope of the study. As a result of some discussions, the Shema was created by bringing together the relevant texts towards the end of the 2nd century and has been said as a whole until today. Shema reading is the holiest and most important practice in Jewish life. Because the Shema is considered the essence of the Jewish creed. The Shema is a confession of the Jewish faith more than a prayer. According to Jewish belief, the Shema refers to the dialogue between God and the Jews on Mount Sinai. In this context, the Shema is the call of God and the response of the Jews to that call. Schema is also a political discourse for Jews. It is said that the Jews never let the Shema down their tongues until their last breath. As a matter of fact, it is pointed out that even if all traces of Jewish identity are lost, Shema will retain its place in Jewish memory. As a matter of fact, Jews taught their children Shema even under the most difficult conditions. On the other hand, it is also known that Shema was used to provide moral support to Jewish patients. It is accepted that the first words of Shema have a protective power as well as a healing quality. The Word “Listen” in the first sentence of the Shema (Listen, O Israel! The Lord our God is the only Lord) refers to obedient listening. Listening also means listening carefully and thinking about the subject, understanding and comprehending. Because the listener not only hears the words of the speaker, but also becomes aware of the deep meanings underlying those words. The word "Israel" in the Shema refers to the entire Jewish nation that Moses called to "hear the unity of God." The first sentence of the Shema also clearly expresses the monotheistic belief in Judaism: "God is one". In Jewish thought, monotheism means that there is no god but Yahweh. The following second sentence of the Shema (Deuteronomy 6/5) is also frequently repeated: “You shall love the Lord our God with all your heart, with all your soul, with all your strength.” This statement emphasizes that a Jew should not only seek God's good pleasure, but also develop a loving relationship with God. According to Jewish belief, loving God is an act of worship. Recognition of God's oneness necessitates love of God. According to the generally accepted view, the love meant here should be a concrete love, not an abstract one. Concrete love, on the other hand, should be a concrete sign of fidelity, such as "obedience to God's law". On the other hand, the phrase you will love God “with all your heart” refers to all the passions of a Jew, including cognitive as well as emotional. In addition, with the command "You shall love God with all your might", Jews are asked to love God enough to sacrifice their possessions for God. However, the extent of the sacrifice to be made is a matter of debate. According to the most extreme view expressed in this regard, Jews are asked to give up all their material possessions for their faith and love for God. [ABSTRACT FROM AUTHOR]

Copyright of Erciyes Akademi is the property of Erciyes Universitesi Sosyal Bilimler Dergisi and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Analyses of the 2020 combined European and World Values Surveys (124,958 respondents from 77 countries) found that people who believed in God tended to be happier, more satisfied with lives, and healthier than non-believers. Believers trusted people close to them (e.g., neighbors) more than non-believers, although non-believers tended to trust people in general and trust people from other countries more than believers. Non-believers tended to be more ideologically prosocial than non-believers (e.g., belonging to an environmental organization, advocating freedom of speech vs. control). Such differences were stronger in countries in which there were more vs fewer believers. Moreover, these differences remained after controlling for individual differences in sex, age, education, income, and left–right political orientation. [ABSTRACT FROM AUTHOR]