scholarly journals Gratitude, Forgiveness and Religiosity- A Comparative Study

2013 ◽  
Vol 1 (1) ◽  
Author(s):  
Mansi Sharma

India is home to diverse cultures and religious practices since time immemorial. India has been a secular state which preaches freedom of religious beliefs and keeps the cultural identity of the residents of the country intact. Psychologists and researchers who study religion want to understand what religion would mean psychologically. To study religion psychologically researchers usually rely on empirical and scientific approach. The present research is an attempt to understand that how gratitude and forgiveness affects religiosity which is a major way of leading a life in India. The present study was conducted to understand the effect of gratitude and forgiveness on religiosity with an in- depth attempt to study the differences on gratitude and forgiveness across religious groups (Hindus, Muslims, Sikhs and Christians). The sample included of 140 participants, 35 each of which belonged to Hinduism, Islam, Sikhism and Christianity. A correlational analysis was run to understand the relationship of religiosity and gratitude, religiosity and forgiveness and gratitude and forgiveness. It was found that no significant correlation was depicted among the same.

2021 ◽  
Author(s):  
Mansi Sharma

India is home to diverse cultures and religious practices since time immemorial. India has been a secular state which preaches freedom of religious beliefs and keeps the cultural identity of the residents of the country intact. Psychologists and researchers who study religion want to understand what religion would mean psychologically. To study religion psychologically researchers usually rely on empirical and scientific approach. The present research is an attempt to understand that how gratitude and forgiveness affects religiosity which is a major way of leading a life in India. The present study was conducted to understand the effect of gratitude and forgiveness on religiosity with an in- depth attempt to study the differences on gratitude and forgiveness across religious groups (Hindus, Muslims, Sikhs and Christians). The sample included of 140 participants, 35 each of which belonged to Hinduism, Islam, Sikhism and Christianity. A correlational analysis was run to understand the relationship of religiosity and gratitude, religiosity and forgiveness and gratitude and forgiveness. It was found that no significant correlation was depicted among the same.


Author(s):  
David Holland

This chapter considers the complex relationship between secularization and the emergence of new religious movements. Drawing from countervailing research, some of which insists that new religious movements abet secularizing processes and some of which sees these movements as disproving the secularization thesis, the chapter presents the relationship as inherently unstable. To the extent that new religious movements maintain a precarious balance of familiarity and foreignness—remaining familiar enough to stretch the definitional boundaries of religion—they contribute to secularization. However, new religious movements frequently lean to one side or other of that median, either promoting religious power in the public square by identifying with the interests of existing religious groups, or emphasizing their distinctiveness from these groups and thus provoking aggressive public action by the antagonized religious mainstream. This chapter centres on an illustrative case from Christian Science history.


Part I. The Medulla Oblongata, And Its Variations Acoording To Diet And Feeding Habits In previous communications to this Society the relationship of the habits of feeding and diet to the form and pattern of the medulla oblongata has been described in the cyprinoids, clupeids, and gadoids (Evans, 1931, 1932, 1935). This research takes up a similar study of the brain of the Pleuronectidae. The expense has been borne by a grant from the Royal Society for which the author tenders his grateful thanks. It has seemed to be desirable to extend the observations to the fore- and mid-brain, as in some members of the family these present a very marked development. In order to elucidate some of the problems that arise I have also studied the brain of the eel, and some interesting conclusions have resulted. We find, as a result of examination by the naked eye and of serial sections, that we can divide the following species into four groups as follows: I. The sole, Solea vulgaris .


2006 ◽  
Vol 117 (2) ◽  
pp. S79
Author(s):  
D. González de Olano ◽  
L. Moñino Fernández ◽  
M.J. Martínez Irazusta ◽  
A. García Morena ◽  
A. Henriquez Santana ◽  
...  

2015 ◽  
Vol 33 (29_suppl) ◽  
pp. 223-223
Author(s):  
Michael Balboni ◽  
Adam Sullivan ◽  
Rebecca Quinones ◽  
Tyler J. Vanderweele ◽  
Tracy A. Balboni

223 Background: High religious community spiritual support is associated with greater aggressive interventions at the end of life (EOL). At EOL, half of U.S. patients are visited by clergy. The relationship of clergy religious beliefs about EOL care to dying congregants’ EOL medical decisions is unknown. Methods: This is an NCI-funded study of 1,665 U.S. clergy randomly-selected from a comprehensive database of 368,408 U.S. congregations and administered a survey 8/2014-2/2015; 1,005 responded (60%). Clergy reported endorsement of religious beliefs about congregants’ EOL care (RBEC), including miracles, sanctity of life, divine sovereignty, and redemptive suffering. Clergy reported on their last experience in spiritual caregiving to a dying congregant, including congregant’s care location in the final week. The primary outcome was any ICU care in the final week of life. Multivariable analyses (MVA), controlling for clergy age, gender, race, region, and congregational income, assessed the relationship of clergy RBEC to any congregant ICU care in the last week. Results: Most (86%) clergy affirmed belief in a miraculous cure; 54% agreed that the congregant should accept every medical treatment out of religious obligations. A minority of clergy affirmed that belief in divine sovereignty relieved congregants of future medical decisions (28%) and that they should endure medical procedures because suffering is God’s test (27%). In MVA, higher RBEC scores were associated with a greater likelihood of any ICU utilization in the last week (AOR=1.28, p=.02), with belief in divine sovereignty being the strongest predictor (AOR 2.1, p=.005). Predictors of having greater RBEC scores included being Hispanic (AOR=3.35, p<.001) or black (AOR=3.0, p<.001), as compared to white, and being Pentecostal (AOR=3.54, p<.001) or Evangelical (AOR=2.12, p<.001) as compared to clergy self-identified as liberal. Conclusions: A majority of clergy endorse religious beliefs regarding their dying congregants’ EOL medical care; these beliefs are associated with greater ICU care in the final days of life for congregants. Future research is needed to determine religiously-consistent approaches to clergy EOL education to mitigate aggressive interventions at the EOL.


1978 ◽  
Vol 42 (3) ◽  
pp. 971-974 ◽  
Author(s):  
Bryan A. Ciula ◽  
John J. Cody

Data describe the relationship of the WAIS and the Quick Test to an external measure of intellectual functioning in a group of 50 psychiatric patients in maximum security. Also examined were the relationships between the two tests. The Verbal and Full Scale WAIS IQs and Quick Test IQs were statistically comparable for this adult sample.


2004 ◽  
Vol 34 (3) ◽  
pp. 298-319 ◽  
Author(s):  
Wapulumuka Mulwafu

AbstractThe study of the relationship between religion and the environment in Malawi has only recently begun to be appreciated. Christian missionaries in general did not actively promote the campaign for conservation of resources but some early missionaries frequently evoked biblical images and ideas that had a strong bearing on the perception and management of the environment. Later, certain religious groups were vocal in their support for or opposition to state-sponsored conservation schemes in the colonial period. This paper demonstrates that African religious beliefs and customs equally played a critical role in creating a set of ideas about conservation and the environment. The study is part of an effort to recover some early voices promoting conservation of natural resources in the country. It thus addresses the issues of religion and conservation as critical in the initial encounter between Europeans and Africans.


2019 ◽  
Vol 2 (1) ◽  
pp. p1
Author(s):  
Yousef Saa’deh ◽  
Mustafa Yuosef Saa’deh

The expressions of the Quran regarding the tayyibat (good things) has always carried good meanings, ethical and intellectual values, because of the relationship of the tayyibat with the worldview, the belief, and the characters of the Ummah. This is what Islam is keen to assert, protect, care for, and ensure its existence because of its importance for the continuation of Islam and its mission over time, which always makes it a fertile field for research; especially when Islam is attacked from every angle, including the tayyibat. Moreover, it is also to remind the Muslims of their religion’s constants and its teachings to help them in facing of this incoming corruption, whereby their non-Muslims promote all types of khab?ith (bad things), such as doctrines of religious groups and secularism; food and drinks such as alcohol, drugs, marijuana, and others, which requires the continued vigilance of Muslims and their keenness to protect the believes of the Ummah, its members, and their future in this regard by always studying at the tayyibat and khabaith.


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