Belief In God Research Articles

The Interactive Relationship and Influence Between Kitchen God Beliefs and Stoves in the Han Dynasty (202 BCE–220 AD)

The Kitchen God has always been regarded as the protector of Chinese families and one of the most common and far-reaching gods in Chinese folk beliefs. The emergence and development of the Kitchen God are inseparable from the material carrier of the stove. The Han Dynasty was a critical period for the development and integration of stoves and the Kitchen God belief. Based on archaeological discoveries of cultural relics, characters and images, as well as relevant historical documents and records, this paper focuses on the interactive and symbiotic relationship between the spiritual belief in the Kitchen God and the material culture of kitchen stoves and its influence during the Han Dynasty. The Han Dynasty combined stoves with high cooking benches, large stove chambers, multiple burners, and functional designs that incorporated images of the Kitchen God, making them both practical and spiritual. The Kitchen God’s identity and functions were transformed from ancestor to household god, from giving food to monitoring merits and demerits, along with the renewal of stoves. These developments laid the foundation for the Chinese people’s earnest hope for a prosperous life and a peaceful and harmonious family.

Spirituality and self-management in coronary heart diseases patient

<p class="MDPI17abstract">Coronary heart disease is still the leading cause of death globally. The purpose of this study was to analyze the effect of spirituality on the self-management of coronary heart disease patients. The research design used a cross-sectional study. Samples were 145 patients who had been diagnosed with coronary heart. The research variables are spirituality and self-management. The instrument uses a questionnaire. Data analysis was performed by linear regression test. The results of the study show that the spirituality of coronary heart disease (CHD) patients on the belief in God dimension is 51% high, search for meaning is 74.5% high, mindfulness is 66.2% high and feeling of security is 59.3% high. Meanwhile, the self-management of problem recognition 52.4% good, outcome of expectancy 62.8% good, planning 50.3% good and decision making 94.5% good. The results of the linear regression analysis test showed that belief in God had an effect on problem recognition (p-value 0.004), outcome expectancy <br /> (p-value<0.001) and planning (p-value<0.001). While search for meaning, mindfulness and feeling of security do not affect all indicators of self-management.</p>

The Social Construction of Divinity: Understanding the Human Belief in God

The belief in a divine being, or God, has been a significant aspect of human life and has been the subject of intrigue in the field of socio-psychology. This research paper aims to explore the reasons behind the widespread belief in God among humans. The paper delves into the origins of this belief and how it has been shaped through social processes. As social creatures, humans have not only sought basic necessities like food, shelter, and clothing but have also developed other needs through socialization. To address these questions, the researcher has developed the "beg, blame, and bear" theory, which is supported by previous research findings. Furthermore, the paper discusses the functions of religion and God, although they are often considered two sides of the same coin, their roles are distinct.

Contemporary Theological Relevance of the Incarnation: Addressing Human Suffering in the Nigerian Context

Nigeria is confronted with profound challenges related to human suffering, primarily driven by poverty, insecurity, corruption, and systemic inequality. These pressing issues raise significant theological and practical questions, especially concerning the capacity of Christian doctrines, such as the Incarnation, to engage with these harsh realities. This research investigates the contemporary theological significance of the Incarnation—the belief in God becoming human through Jesus Christ—as a means to comprehend and respond to human suffering within the Nigerian context. The main aim is to analyze how the Incarnation can foster hope, solidarity, and transformative initiatives to tackle Nigeria's socio-economic and political difficulties. Employing a theological and contextual approach, the study incorporates scriptural interpretation, doctrinal analysis, and socio-political examination. It also draws on insights from related disciplines, including sociology and political science, to provide a well-rounded perspective on the issues at hand. The findings indicate that the Incarnation demonstrate God's solidarity with human suffering, encourages compassionate involvement, and strengthens advocacy for justice. Additionally, it illustrates how the Nigerian church can embody the tenets of the Incarnation by engaging in holistic ministry, promoting reconciliation, and addressing systemic challenges through social advocacy. This research enhances understanding by presenting the Incarnation as a dual source of hope and a practical model for engagement, offering both theological and actionable insights aimed at alleviating suffering and fostering transformation in Nigeria

Religious beliefs, religious participations, and religious donations:A quantitative investigation from the case of Thai Buddhists

ABSTRACT Though there has been much research conducted on religious beliefs and participation in religious activities, most has been conducted in Western countries where the research subjects follow monotheistic religions such Christianity, Judaism, or Islam. Not much research involving religious beliefs, religious participation, and religious donations has been conducted in the case of Buddhism, whose principles and teachings do not involve belief in God. We used the national-representative sample on conditions of society and culture and mental health survey organized by the National Statistical Office of Thailand. With observation more than 50,000 Thai Buddhists with regard to their religious activities, religious beliefs, and faith, including charitable cash donations related to religious and non-religious activities, our econometrics results show that Thai people with a more devout belief in Buddhism make religious donations in greater amounts than do people who are less devout. This finding might be used as motivation for Buddhist temples to foster and enhance Buddhist beliefs in their congregations, thus contributing to an increase in religious participation and a boost in religious donations.

The (Im-)possibilities of Public Atheism in Malaysia

ABSTRACT Religion, especially Islam, plays a crucial role in Malaysia’s post-plural society and ethnic Malay identity. Atheism, as a conviction that challenges religious beliefs, is therefore highly controversial in Malaysia: it not only conflicts with the Rukun Negara (national principles) state ideology, which holds the belief in God as its first principle, but also challenges the notion of ethnic Malay identity, which is framed as Islamic and occupies a special place in Malaysian society. This article explores the potential of atheism to challenge Malaysia’s religious pluralism by analysing cases of public atheism and responses to it. Rather than simply concluding that atheism is not acceptable to Malaysians, the article demonstrates the circumstances under which public atheism is possible. It also argues that atheism, although seldom discussed in public, represents a ‘social symptom’ for Malaysian society: atheists are regarded as ‘malfunctioning’ citizens, but they tell us much about how Malaysia’s post-plural religious society functions as it simultaneously rejects and tolerates atheism. This paradoxical social context, we argue, stabilises and challenges the idea of Malaysia’s religious society as the essence of the Malaysian people.

Invisible secularity: American theism beyond belief

Abstract It is often asserted that religion is changing rather than declining and that the usual indicators give a misleading impression of growing secularity. The evidence presented here suggests that on the contrary, social measures like affiliation and attendance may understate the weakening of personal religiosity. The apparent persistence of belief in God conceals erosion in its substance, strength, salience, and stability. The levels of religiosity and spirituality among the religiously unaffiliated are declining, notwithstanding the rapid expansion in their numbers. Moreover, belief has not just diminished among Americans who no longer belong to religious organizations: it is fading from one generation to the next among people who continue to belong. Americans are becoming less confident in the existence of God, less persuaded that God is active and judgmental, less inclined to see God as important, and less likely to express consistent conviction. Contrary to claims that apparent secularization masks enduring (if unorthodox) invisible religion, implicit religion, diffused religion, lived religion, and so on, the evidence shows that continuing religious involvement disguises waning religiosity. The research is based on six waves of the Baylor Religion Survey (2005–2021) in conjunction with the General Social Survey (1972–2022).

Penanaman Pendidikan Tauhid di Taman Kanak-kanak Zahrawain Surakarta, Analisis Ontologi dan Epistimologi Filsafat Islam

Tauhid education for early childhood is crucial in shaping their belief in God, especially during their formative years. At Tahfidz Zahrawain Kindergarten, Tauhid education is implemented not only through theoretical teaching but also by integrating Tauhid values into daily activities that shape children's lives. This approach combines two aspects of Islamic philosophy: ontology, which teaches about God's existence, and epistemology, which guides children in acquiring knowledge about God through sensory experience and divine revelation. However, teaching the abstract concept of Tauhid to children who are still in a stage of simple cognitive development presents a challenge. Therefore, creative methods that align with children's psychological development are essential, such as learning supplications (du'a), practicing prayer (sholat), and memorizing the Qur'an. These methods help deepen their understanding of Tauhid holistically.

Sources of Happiness According to Life Periods

This study aimed to explore the sources of happiness of individuals across different stages of their lives. A phenomenological study, which is a qualitative research approach, was designed. The sample consists of 129 participants (62 women, 67 men). Thematic analysis was conducted to analyze the data, and common themes were identified for each life stage. The analysis of the themes revealed that children and adolescents expressed the sources of happiness mostly through hedonic values, whereas individuals in middle adulthood and late middle age predominantly expressed them in eudaimonic values. Sources of happiness in all life stages include the themes of closeness to family, closeness to friends, social relations, altruistic attitudes, social peace, and traveling. In young adulthood and later life stages, the theme of spirituality emerged, including concepts such as the meaning and purpose of life, belief in God, gratitude to God, and being connected with nature. In childhood, the themes of playing games, receiving gifts, and experiencing surprises were prominent sources of happiness, whereas in adolescence, the themes were eating favorite things and achieving autonomy. Health, money, being successful, hope, hobbies, being valued and appreciated were found to be other common sources of happiness across various life stages.

God Works for Good with Those Who Love Him: The Church as a Sacrament of Providence, Predestination, and Divine Goodness

Abstract While various parts of St Thomas’ work have been suggested as places to discern a Thomistic ecclesiology, this article tries to situate the Church in a discussion of creation and the communication of divine goodness that is at the heart of the mystery of providence and predestination. Despite the assurance that God works for good with those who love him, our understanding of divine providence must begin with the frank admission of a tension between our intuition that creation must be ordered, and our experience of contingency. By understanding the Church’s place within creation, in a hidden and shadowy way from Abel until its manifestation in the Lord’s Paschal Mystery, we can see how God’s loving purposes are worked out both in the implicit faith in a Mediator, which finds its expression in a belief in God’s providential care of creation, and in the life of the visible Church where the mystery of predestination is worked out in the lives of the faithful until all is at last made manifest at the end of time. Such an ecclesiology allows us to see the fundamental importance, and mystical meaning, of the visible hierarchical Church.

Fârâbî’nin Felsefe Sisteminde Tanrı’nın Varlığını Bilmenin İki Yolu

Al-Fārābī’s philosophical system calims that God’s existence can be known with certainty. Accordingly, God’s existence is a demonstrative (burhān) knowledge. Al-Fārābī describes God as the First Cause and the First Principle. In our study, we are interested in the question of how al-Fārābī explains and grounds God’s existence at the level of knowledge (epistemologically). In his book, Virtious City, al-Fārābī mentions God as a basic prenciple. In his book Abbreviation of Sciences, he states that one can attain the knowledge of God’s existence only after knowing other beings in a causal order. In this case it is seen that al-Fārābī both accepts the concept of God as a basic prenciple and grounds it. How should this situation be understood? If God is a basic principle as the First Cause, then why is it necessary to justify this principle? Is the existence of God a basic belief? If so, should not this belief not depend on other beliefs. We think that these questions can be answered by staying within al-Fārābī’s system of thought. In this study, we have searched the ways of accessing the knowledge of God’s existence in al-Fārābī’s philosophical system. Therefore, we put forward a holistic perspective on the place of God’s existence in al-Fārābī’s philosophical system. The statement that this perspective is holistic means that in our research on God’s existence, we have considered al-Fārābī’s philosophical system as a whole. In our research, we aimed to explain al-Fārābī’s view that God’s existence is certain knowledge in his philosophical system. We used qualitative research method in our research. We collected, interpreted, and concluded data by analysing texts. We used analytical and hermeneutic methods together while analysing the texts. We found that al-Fārābī’s philosophical system mentions two ways of accesing the knowledge of God’s existence. In one of them, the First Cause, which is apriori knowledge, is introduced as one of the first ‘maqūlāt’. In the other, the knowledge of the First Cause is accessed after knowing the other causes of existence. We have concluded that this can be explained by the fact that these first principles (maqūlāt) are not equivalent in terms of knowability. As a matter of fact, al-Fārābī states that some of the first principles are easily known by everyone, while others are known after a certain effort and reflection. As a result, we have found that although God as a first principle is present in the human mind from the very beginning in al-Fārābī’s philosophy, this principle is not very clear. The comprehension of this principle requires effort and reflection. More over this approach of ours can answer the question of why not everyone beliefs in God despite the fact that God is present in the human mind as a first principle within al-Fārābī’s philosophical system. * This study is extracted from my doctorate seminar entitled “A Research on Knowledge of God in Al-Farabi’s Metaphysic”, supervised by Prof. Dr. Bayram DALKILIÇ (Ph.D. seminar, Necmettin Erbakan University, Konya, Türkiye, 2020).

Hermeneutical Reflections on the Human Condition as Established in Quranic Chapters Al ‘Asr “Time” and At-Tin “The Fig”, Informed by Inspirations from Exegete Said Nursi, in Light of Man’s Accountability in this World

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.

The power of belief? Evidence of reduced fear extinction learning in Catholic God believers.

Religious beliefs can shape how people process fear. Yet the psychophysiological mechanisms underlying this phenomenon remain poorly understood. We investigated fear learning and extinction processes in a group of individuals who professed a belief in God, compared to non-believers. Using a virtual reality Pavlovian fear conditioning/extinction task, we measured neurovegetative activity associated with these forms of associative learning. Our finding shows reduced fear extinction among God believers, compared to non-believers. This suggests that the general mechanism of fear extinction learning is suppressed in these individuals. Importantly, this effect was not explained by state or trait anxiety scores. These findings align with previous evidence linking religiosity and spirituality with the neural circuit of fear and suggest that religiosity may be associated with weaker inhibitory learning processes related to fear.

Creating Global Civilization

Indonesia has 240 million Muslims, 220 million of whom are committed to democracy. Indonesian scholars publish extensively on the religious tolerance of Muhammad and the pluralistic nature of Islam. The five points of Indonesia’s political philosophy listed in the Preamble to their Constitution are: 1) Belief in God that includes Confucianism, Buddhism, Hinduism, Protestantism, Catholicism, Islam and animism; 2) Humanitarianism; 3) Unity in diversity, nationalism; 4) Achieving wisdom through deliberation; and 5) Social justice. These principles are compatible with Aristotle, Greek humanism and democracy. Beginning with my Fulbright in 2012, I have worked with Indonesians at the Islamic State Universities in Indonesia. The paper discusses the extensive dialogue I have had with them about how both Americans and Indonesians can learn from the legacy of the Greeks. Americans can learn from Indonesian professors who are requiredto unite theory and practice and be involved in a University Community Engagement Project.

«Пароли» и «концепты» в религиозной речи (философско-лингвистический анализ)

The article distinguishes two modes of using words and expressions in religious speech and, accordingly, two forms of words and expressions: “passwords” and “concepts”. Password mode is used to request and demonstrate a believer's commitment to their religious community. The conceptual mode is used to expand, correct, and clarify religious teachings. In password mode, uttering the statement “God exists” means for those listening that the speaker belongs to a certain community (for example, a community of believers). In the conceptual mode, the statement “God exists” is a proposition that entails the need for argumentation. The distinction between “passwords” and “concepts” is compared with the main provisions of the theory of speech acts by the representative of analytical philosophy J. Austin, as well as with the philosophical and linguistic concept of the dialogist O. Rosenstock-Huessy. Although no analogue of “passwords” is found in analytical philosophy, the latter can be correlated with performatives (since they establish membership in a community), as well as with the illocutionary and perlocutionary levels of a speech act, since they are recognized only at the level of the speaker’s intentions, and not based on the grammatical forms. Based on the concept of O. Rosenstock-Huessy, it is shown that the password regime is historically primary and socioculturally fundamental. Essentially, names (which Rosenstock-Huessy considered to be the primary linguistic forms) are “passwords” that give the individual a place in the tribal collective. At the same time, the fullness of sociocultural life requires other forms of speech that provide other social functions, among which is the expansion of knowledge about reality. Therefore, the neighborhood of “passwords” and “concepts” is a necessary component of the speech activity of developed societies. The final part of the article suggests that the mutual transition of “passwords” and “concepts” is associated with missionary speech practice. Leaving the confines of his religious community, the preacher is forced to use familiar “passwords” as “concepts” for his audience, for example, to prove the existence of God, while the recognition of the existence of God (“belief in God”) is the password for access to the religious community. The conclusion shows the importance of distinguishing between “passwords” and “concepts” in modern religious speech practices.

Social-cultural Significance of Similar Motifs of The Raigarh District, Chhattisgarh: Tattoo Art Vs Ancient Rock Art

The Raigarh district is a home for various tribal groups, such as, Kanwars, Oraon, Gonds, Majhi and Birhors. The research paper focuses on traditional Tattoo art as practiced by various tribal groups of the region. The tribal perceive tattooing as a permanent identification mark which accompanies a person to next life. It is considered vital for the young tribal girls to have tattooing before their marriage. it is also believed to have healing effect. Diversified motifs of tribal art include human figures (dancing scenes, palms and soles), animal figures, plant figures, natural scenes along with non-geometric and geometric designs. Relatively greater concentration of motifs is observed on walls and floors of worshiping places. These motifs are expression of their cultural beliefs system related to their clan Gods, rituals, magic, mythology and folklores Some of tattoo motifs, such as, Symbolic human figures, animals figures (Scorpion, Centipedes, Sparrows), Plant figures (leaves, Creeper, Flowers) exhibit broad similarities to those of ancient rock art of the region. These ethnographic parallels provide useful clues for reconstructing life ways of ancient communities. Tribal groups, by and large, have been living in their homeland since remote past. While impact of interactions with non-tribal communities in recent past has brought some changes in their traditional occupation, food, dress etc., there is virtually no change in case of their magico religious practices, beliefs in clan Gods, mythology and folklore. Thus, it may be hypothesized that motifs observed in the tribal art have been playing cultural role related to their magico-religious practices, clan Gods, folklores and mythology, since the time their remote ancestors were occupying rock shelters.

A Qualitative Study on Problems of Young People and Ways of Religious Coping in Türkiye

The aim of the research is to investigate the problems young people face in Turkey and to examine the religious coping mechanisms they use to cope with these problems. A total of 353 students from Turkey participated, including 190 high school and 163 university students. The research, conducted in April 2024, employed two different methods for data collection: Written data were gathered directly from high school students through interviews, while questionnaires were distributed to university students and collected by the researcher. We used semi-structured interviews based on a specific framework, asking participants three comprehensive, open-ended questions. After conducting a content analysis on the data, the researcher categorized the data thematically according to the content. According to the findings of the research based on the available data, the problems faced by young people are classified under three main headings: individual, social and existential issues. Individual problems included gender roles, sexuality, religious doubts, stress, addiction, and loneliness. Social problems consist of local and popular culture, violence, concerns about the future, difficulties in finding a profession, the education process, marriage, and family communication. Existential problems include such issues as the meaning of life, death, and belief in God. The study revealed that young people often resort to religious coping strategies to handle these challenges. Among these strategies, such practices as trusting and believing in Allah, prayer (salat) and supplication (dua), expressing gratitude, repentance, ablution, going to the mosque, reading the Qur'an, participating in religious conversations and volunteering services become prominent. As a result, it was determined that religious coping strategies are an important part of the daily lives of young people in Turkey and that these strategies play an important role in coping with individual, social, and existential challenges. Unlike studies that generally address psychological or social elements, this research highlights the role of religious practices as a coping mechanism.

Reformed Evidentialism and Epistemic Responsibility

The Reformed Epistemology, developed by Alvin Plantinga, seeks to argue that belief in God can be considered properly basic in terms of justification and warrant. Plantinga claims that a theistic believer does not need evidential reasons for their belief in God. However, some may argue that due to the lack of evidence, Reformed Epistemology could be considered epistemically irresponsible. This objection, grounded on Clifford's evidentialism, claims that a responsible epistemology is deeply related to sufficient evidence, and Plantinga's epistemology does not care with sufficient evidence about God. To answer the quoted objection, this work aims to relate Plantinga's epistemology to an evidentialist defence of theistic belief. For this, Swinburne's cumulative case, which defends that the existence of God is more likely than not, will be particularly analysed, defending that, if Swinburne's argument is good, then it can be helpful to a rational belief in God. The goal is to demonstrate how evidentialism can complement Plantinga’s Reformed Epistemology, strengthening the credence of belief in God. This claim is called Reformed Evidentialism. In conclusion, it will be argued that although theistic belief may be considered properly basic, an evidentialist approach like Swinburne's cumulative case can increase the credence of theistic belief. Consequently, Reformed Evidentialism is not epistemically irresponsible; after all, although belief in God is properly basic, and not based on evidence, a theistic believer who knows the evidence can consider the evidence carefully.

Consonance precipitates collaboration.

The dialogue between science and religion, aiming for collaboration, not conflict, is crucial in addressing global crises like climate change. Both sides recognise each other’s presuppositions without trying to impose beliefs on the other. The anatheistic approach, which suggests working together regardless of dogmatic belief in God to address mutual threats and find solutions for the planet, is a prime example. This inclusive, synergistic approach involving science and religion is not just a theoretical concept but a practical necessity for comprehensively addressing ecological challenges. It is not enough to discuss these issues in theory. Action is urgently needed. We must engage all stakeholders, including international bodies, in this approach. Faith-based organisations (FBOs) have a significant role in addressing environmental issues. Their unique perspective and resources can contribute to the development of effective policies. Integrating scientific evidence with beliefs and values is essential when making policies on issues like climate change.

A study about the relationship between sociodemographic characteristics, spirituality, and mental health among emerging adults in metro Manila: findings on higher risk for mental health conditions among LGBTQ+ emerging adults.

Mental health disorders are the third most common disorder in the Philippines, showing a need for further studies in this field among the Filipino population. Several studies have shown that sociodemographic characteristics and spirituality could influence the mental health of individuals, although there are sparse studies in the Philippines. The present study explored the relationship between sociodemographic characteristics and spirituality to depression, anxiety, and stress among emerging adults in Metro Manila. The study gathered data using a self-administered sociodemographic characteristics questionnaire, the Core Dimensional Spirituality Questionnaire (CDSQ), and the Depression, Anxiety, Stress Scale (DASS 21). The data collected was then analyzed through linear regression analysis. More than half of the participants had significant scores for anxiety, while two out of five participants had significant scores for depression. Almost one out of five participants had significant scores for stress. Depression scores are positively associated with being LGBTQ+ and belief in God, while they are negatively associated with feelings of security. Similarly, anxiety scores are positively associated with being LGBTQ+. Likewise, stress scores are positively associated with being LGBTQ+ and age, while it is negatively associated with feelings of security. The findings suggest that LGBTQ+ emerging adults and those with older age may need additional focus in mental health programs. Likewise, mental health programs may also enhance their activities to increase an individual's security.