Questions related to Religious Studies
I'm starting a discussion on a topic that has bothered me for some time. Many missiological research pieces, especially doctoral dissertations, use qualitative research methods. Mission scholars collect rare and precious data related to missions from various cultural settings around the world. We mostly do a good job of collecting, organizing, and perhaps summarizing the data, but it seems to me that when it comes to data analysis, we often fall flat. Our analyses tend to remain at descriptive level, often not going beyond mere descriptions and summaries. It is rare to find missiological qualitative inquiries that reach a more conceptual, interpretive stage of data analysis. There seem to be a variety of reasons for these, but I wonder if the curriculum and structure of PhD and DMiss programs are the primary reasons for the lack of depth in analysis?
I would welcome your inputs on the issue, the cause, and solutions, or your outright disagreement with my argument as well! Thanks!
I am preparing an inventory of the archaeological monuments that meet with the following three criteria:
1. It should be a piece of sacred architecture, which is equipped with an inner shrine (naos, garbhagriha, sanctum sanctorum) that is square in shape.
2. Should be prior to c. 460 CE (based on primary evidence / other scientific factors)
3. Region: West Asia, South Asia
Please ignore the query if you are not too sure of the dating.
Thank you in advance!
I’m a student of philosophy and religious studies. I’m also someone who practices mindfulness techniques to deal with stress and the effects of some permanent physical injuries. I’ve been impressed by how mindfulness has improved my life, and I’m interested in learning more about its history, how it works, and how it affects others. As part of a research project, I’m asking mindfulness practitioners some basic questions about their relationship with mindfulness to better understand how people use, understand, and benefit from their practice.
If you’re interested in participating, please complete my short survey and feel free to pass it along to others. It only takes about 3 minutes since it consists of just 3 demographics questions and 4 questions about mindfulness. It is 100% anonymous and will not ask for any contact information. The survey closes at 5PM EST on April 2nd, 2021.
We are a team of researchers working on a meta-analysis of studies that link religious belief with several emotions. The emotions that we are particularly interested are gratitude, awe, elevation, reverence (self-transcendent emotions), and also negative emotions such as guilt and shame.
We are very keen on sourcing published/unpublished articles/thesis that have explored the relation between religious belief and practices and how they influence these emotions.
Any academic who has conducted research on this topic and are willing to have their study details and results included in this meta-analysis are kindly requested to send us the article via the below e-mail. We will be very much willing to include the study in our paper if it meets the criteria. All studies will be duly referenced in the meta-analysis.
Avijit Chowdhury (firstname.lastname@example.org)
Thank you very much!
Is it necessary to accept the idea of God established by a given religion to believe in the existence of God? Does belief in the existence of God inevitably involve the adoption of an ethical system characteristic of a religion? If not, what ethics should you apply to know what God considers good and what bad? Can one who believes in his/her God create his/her ethical system? What would be the sources of such ethics?
34 Warwick Street Liverpool Hope University:
Liverpool Dept. Of Education L8 6TQ Taggart Avenue
Mobile: 07402189794 Liverpool L16 9JD
Email: email@example.com Tel: 0151 291 3635
My current research centres on supplementary schools in slum, religious education, interfaith relations and marginalisation within educational system
2017 Masters in Theology
Liverpool Hope University
Dissertation Title: “Saint Thomas Aquinas’ perspective on Islam in light of his book Summa Contra Gentiles - How does Aquinas’ scholarship on faith and reason help build modern inter-religious relations with Muslims?”
2001-2004 BSc. (Hons) Accounting and Finance (2:2)
University of Bradford- School of Management
2009-2010 Certificate of Teaching in Life-long Learning
City & Guilds-Blackburne House Liverpool
1996-1998 Full-Time Foundation Scheme (Trainee Accountant)
The Institute of Chartered Accountants in Pakistan
1995 Sixth Form Mathematics (B), Physics (A). English (B),
Chemistry (B), Social Studies(C)
Telecom Boys Public School Pakistan
· Since November 2015, March 2016 and June 2017, I was part of the Near Neighbours Catalyst Program promoting community cohesion, interfaith awareness and Religious Literacy about faith communities in the UK particularly in Yorkshire and Northwest working with Faithful Neighbours Bradford and Touchstone Bradford.
· In 2006 and 2007, I worked as a Research Assistant organising annual conferences on economic and educational development in the Middle East for Emirates Centre for Strategic Studies and Research UAE.
· In 1997, I worked as an Intern with Friedrich Ebert Stiftung Germany for the promotion of social, cultural and educational rights of disadvantaged communities in Pakistan.
· I have ESOL teaching experience where I used to teach English as a foreign language to young refugees at Asylum Link Merseyside through partnership with Blackburn House FE College.
· I am a Trustee/Treasurer of Hope Heritage Trust an Anglican evangelical charity helping immigrants and refugees find educational opportunities and support within local churches and communities.
· Church Urban Fund has granted funding to Hope Heritage Trust to further develop its outreach. The focus of Hope Heritage Trust is to improve educational achievement among 13-20 year old BAME youth.
· I have organized inter-religious meetings in Diocese of Blackburn for the Muslim and Christian youth.
· I have been active member of Hope Chaplaincy as volunteer under Rev. Phillip Anderson and Marie-Therese Lacey.
· I have helped organise Student Christian Movement Liberation Theology Conference at University of Sunderland under Rev. Chris Howson.
· I helped organise London conference of Church Mission Society Asia Forum with Interfaith Assistant to Archbishop of Canterbury Rev. Rana Khan.
· In June 2017 was invited to Lambeth Palace by Archbishop of Canterbury’s team at the graduation ceremony of Saint Anselm’s youth community.
Postgraduate Intern Research Officer
Liverpool Hope University (Department of Education & Disability Studies)
Since January 2018
· Assisting Faculty members in researching funding opportunities in accordance with their interest and current research projects.
Accountant Lei Dat & Baig Solicitors Liverpool
April 2012- Dec 2017
· Managing the accounts department of a busy solicitor’s firm in Liverpool.
Admin and Case Worker
Refugee Action Liverpool
October 2008- April 2012
· Face to face meeting with asylum and refugee service users
· Staff and client payments and banking withdrawals
· Destitution issues and first point of contact for newly arrived immigration cases
· Liaising with UKBA, Housing Providers and NASS on issues
· Refugee Integration and Employment Service(RIES) co-ordination
· Reporting to Area Manager Liverpool
Intel Computer Clubhouse SWICN Dublin
Sept 2007 – Feb 2008
· Carried out general ledger functions, including account analysis, bank reconciliation.
· Income and Expenditure financial statements,
· Meeting financial and funding deadlines.
· Demonstrating strong analytical and problem-solving skills
Golden City Real Estate Abu Dhabi UAE
Feb 2006–June 2007
Headed financial management including development of monthly/quarterly financial statements, financial forecasts and budgets, bank reconciliation and cash management. Directed all financial management policy making and integrating new applications. Reporting directly to the CEO and Board of Directors.
· Managing the accounts of group of Construction and Real Estate companies
· Managing portfolio of properties on behalf of European expat clients in Abu Dhabi UAE
· Annual income of AED 21 million (approx. 4 million pounds sterling)
Administrator-Local Cultural Interpreter
Médecins Sans Frontières (MSF) Belgium
Oct 2005-Feb 2006
· In the aftermath of a major earthquake in Pakistan in 2005, I lived and travelled in North of Pakistan alongside teams of European doctors and volunteers who came to Pakistan as part of relief mission.
Education Consultant (self-employed)
British Council Islamabad
Sept 1998-May 2001
· Worked as an Educational Visa Consultant on behalf of British Council for University of North London, Sheffield Hallam University and University of Hertfordshire. I also managed British universities’ overseas partnership with Inter College Larnaca, Republic Of Cyprus.
I suffer from Post-Polio Paralysis on the left side of the body which affects my mobility and normal working conditions. Despite ill-health and a number of accidents in recent years I have continued my pursuit of research and education.
Dr David Lundie
SENIOR LECTURER IN EDUCATION
Department of Education Studies
Extension: 0151 291 3783
Rev Dr Daniel Jeyaraj
PROF WORLD CHRISTIANITY/DIR. ANDREW WALLS CENTRE
Department: Theology, Philosophy and Religious Studies
Extension: 0151 291 3761
Faculty: Arts and Humanities
Email:firstname.lastname@example.org �� >zJ��
COVID-19 is already accentuating interesting religious phenomena. Churches closing, beliefs regarding healing, trust in science are the kinds of issues we might ask regarding the relationship between religion and COVID-19. I'd be glad for your suggestions of the topics, questions, themes, and issues sociologists of religion should be anticipating. What are the most productive social scientific research questions to ask? What might social scientists anticipate? What data can we take advantage of that already exists? and What data should social scientists look to collect?
In a recent years, Many scholars and philosophers start advocating that consciousness exists outside the brain.
- Stuart Hameroff - Orchestrated objective reduction
- Neil Theise
- Dean Radin
- Robert Spira
- And various others
Does Non-local consciousness exist or it is an emergent property of physical process inside the brain?
I am interested in doing Post Doctorate on religious tolerance in any university of USA through Fulbright scholarship. Can someone please suggest names of three universities offering post doctoral degrees in Islamic/Religious studies or any related discipline?
Among the features considered as a hallmark of the researcher is impartiality (objectivity, neutrality). Many scholars have got clearly defined political views or are followers of a religion. Does this not interfere with the study of politics in their own country or their religion/denomination? Is it possible to reconcile one's views with objectivity in the study of these areas? Can, for example, an American researcher, a Republican, objectively analyze the political program of the Democratic Party, and vice versa? Can, for example, the Protestant objectively examine the principles of their denomination?
Dear all, would anyone be aware of established journals dedicated to gender and development that are not ideologically committed to a west-centric feminist understanding of gender hierarchies? These tend to pressume western metaphysics of gender, and are not willing or able to engage with alternative understandings of gender from the ground. Thank you.
The issues in the conflict are longstanding. It seems next to impossible for either side, especially on the extreme, to even imagine a way that the conflict can be resolved. For the people of the region, it is one that must be addressed and one that the whole world watches.
In view of modern science, I realize that Adam could not have been the first human being. But was there still a historical Adam who served as the first theologically significant human being (i.e., the first one to represent the human race before God)? Or is Adam a purely literary character?
Originally published more than fifty years ago, The Courage to Be has become a classic of twentieth-century religious and philosophical thought. The great Christian existentialist thinker Paul Tillich describes the dilemma of modern humanity and points a way to the conquest of the problem of anxiety. So how do you personally conquer this problem?
Passages such as the following make it sound like the Prophet Muhammad thought the Christian Trinity was comprised of God, Mary, and their offspring Jesus:
God will say: ‘Jesus Son of Mary, did you ever say to mankind: “Worship me and my mother as gods besides God?”’
‘Glory be to you,’ he will answer, ‘I could never have claimed what I have no right to.’ (5.117)
The Creator of the heavens and the earth—how should he have a son, seeing that He has no consort, and He created all things? (6.102)
It's easy to make an argument that particular claims recorded in a scripture are factually true (one just needs to use the standard historical criteria of authenticity). But a writing containing truth, even if it is completely error-free, isn't necessarily divinely inspired. So is it possible to successfully argue for divine inspiration? If so, how?
If intrinsic, then Scripture is the Word of God no matter whether anyone reads it or responds to it. If instrumental, then Scripture becomes the Word of God when God chooses to use it to generate an encounter with himself.
I am interested in Canons Regular of the Holy Sepulchre and I would like to know more information regarding this order in medieval Poland.
Individual liberty would guarantee persons the right to have as many children as they wanted, while environmental protection might limit the number of children persons could have in order to prevent such results of overpopulation as food shortages and depletion of other vital resources.
The Christian tradition has always emphasized prudence, courage, temperance, justice (the four classical virtues), faith, hope, and love (the three theological virtues).
Prima facie, the assertion seems self-refuting, for if none of our concepts apply to God, then even the concept of ineffability does not apply to God. However, the assertion of divine ineffability is often made by Jews, Christians, and Muslims. I'd love to hear your thoughts!
William Lane Craig argues that, without God, moral values would only be subjective, and there would be no ultimate moral accountability.
Islam and Judaism are unitarian monotheisms, holding that the one God contains a single center of self-consciousness (i.e., person). Christianity is a trinitarian monotheism, holding that the one God contains three centers of self-consciousness (i.e., persons). I'd love to hear Muslim, Jewish, and Christian views on this!
Tillich wrote: "Adoration performed for the sake of man's self-glorification is self-defeating. It never reaches God" (Systematic Theology, 3:191).
One could argue that any ideological spiritual pathway is suspicious of those whose religious beliefs and practices are unlike their own, intolerant of "the other," and does not account for new ways of understanding reality. Do you agree or disagree?
On the one hand, it seems that Confucianism is essentially an ethical way of life and a way of ordering society. On the other hand, it seems that Confucianism is an authentic spiritual pathway.
The present question can be viewed in two parts, namely, the influence which religion has on the outcome of an election and the bearing which it has on the economic progression made by a country. Asking so because as per some recent studies, atheism has been associated with economic progression in some of the developed nations. Moreover, it was brought to the limelight that in countries like USA, people are increasing shunning religious beliefs thus highlighting that indeed religion and economy could very well be two sides of the coin or are they? This needs to be viewed for such countries like India, one of the most religious countries (more than 90% of the population believes in it) as well as China, one of the least religious nations (almost 70% of the population doesn't believe in any religion).
On the one hand, Taoism may be too inherently passive about government intervention in preserving security, developing the economy, and meeting the needs for health and education. On the other hand, Taoism is eager to collaborate with others in ecological concerns and encourage ways of achieving justice and peace.
dear respected brothers and sisters I am interested in self similar patterns in religious texts. please inform my about any work that may have already been done in this field. I am especially interested in the Qur'an. thank you...
One tip is to look at the work done by Kitchen and Lawrence in their 3 volume (2011) edition of ANE covenants, particularly volume 3 that compares the textual structure across different periods and genres.
Antinatalism is a philosophical position that assigns a negative value to birth, standing in opposition to natalism. there are interesting correlations between Antinatalism/natalism feminism/masculinism and Islamophobia. what studies have been done to clarify these functions of multigenerational mass psychology? in what country's are the negative effects of antinatlaist most strongly felt? in what ways have natalist views been suppressed? what information can be found in big data to reveal the connection between Antinatalism feminism and Islamophobia?
The extent of use of religious teachings in human resource management in Muslim countries.