Relevant bibliographies by topics / Social sciences -> religion -> bibles

Academic literature on the topic 'Social sciences -> religion -> bibles'

Author: Grafiati
Published: 25 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Social sciences -> religion -> bibles"

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Perry, Samuel L., and Joshua B. Grubbs. "Formal or Functional? Traditional or Inclusive? Bible Translations as Markers of Religious Subcultures." Sociology of Religion 81, no. 3 (2020): 319–42. http://dx.doi.org/10.1093/socrel/sraa003.

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Abstract English Bible translations are often classified along two axes: (1) whether their translation approach pursues “formal correspondence” (prioritizing literalness) or “functional equivalence” (prioritizing meaning); and (2) whether their translation approach emphasizes “gender-traditionalism” (translating gendered language literally) or “gender-inclusivism” (minimizing unnecessarily gendered language). Leveraging insights from research on how religious subcultural capital shapes consumption patterns, we examine how indicators of conservative Protestant subcultural attachment potentially shape Christians’ choices of Bible translation along these axes. Compared with Catholics and “other Christians,” Conservative Protestants are more likely to read functional equivalence translations. Biblical literalists are more likely to read gender-traditionalist translations, but curiously no more likely than others to read formal correspondence translations. The link between conservative Protestant affiliation and reading a gender-traditionalist or inclusive Bible is heavily influenced by how we classify the New International Version. Importantly, we also find Bible reading and overall religiosity are positively associated with reading functional equivalence and gender-inclusive Bibles. Thus while conservative Bible beliefs seem to incline Christians toward translations that reflect conservative subcultural priorities (gender-traditionalism), consistent Bible practice is more prevalent among Christians who read more dynamic and inclusive translations.
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Cornell, Collin. "Elephantine Trespasses." Religion and Theology 28, no. 1-2 (July 27, 2021): 1–25. http://dx.doi.org/10.1163/15743012-bja10021.

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Abstract This article identifies two examples of constructive theological argumentation in recent religion-historical research: specifically, research on the Yahwism of a Persian-period island called Elephantine. These examples are significant because the task of history of religions is to offer critical (re)description of the contents of religion and not to make positive recommendations for current-day god-talk or ethics. In addition to setting out these disciplinary stakes, the article suggests that the location of these trespasses is also of interest: the historical subdiscipline that studies Elephantine, by virtue of its propinquity to the Bible proper, draws theological cachet from the Bible, while its smaller infrastructure relative to academic biblical studies makes room for more editorializing. Lastly, the article answers each theological proposal in kind, with brief theological counterarguments made, not obliquely and paracanonically, but directly from canonical biblical texts. In this way, the article advocates for maintaining the integrity of each discipline: descriptive history of religions and constructive theologizing.
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Ellison, Christopher G., Nicholas H. Wolfinger, and Aida I. Ramos-Wada. "Attitudes Toward Marriage, Divorce, Cohabitation, and Casual Sex Among Working-Age Latinos." Journal of Family Issues 34, no. 3 (May 2, 2012): 295–322. http://dx.doi.org/10.1177/0192513x12445458.

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The rapid growth of the Latino population in the United States has renewed interest in Latino family research. It has often been assumed that Catholicism is a key factor influencing Latinos’ attitudes toward the family, despite the fact that nearly one third of Latinos are not Catholic. This article uses data from the 2006 National Survey of Religion and Family Life, a survey of working-age adults (aged 18-59 years) in the lower 48 states, to explore the relationship between multiple dimensions of religiosity—denomination, church attendance, prayer, and beliefs about the Bible—and Latinos’ attitudes regarding marriage, divorce, cohabitation, and casual sex. Compared with Catholics, evangelical Protestants tend to hold more conservative attitudes on family-related issues. Latinos who attend services regularly and pray frequently also report more traditional views. Findings involving literalist views of the Bible are more equivocal. Taken together, religious variables are just as potent as socioeconomic and demographic factors in explaining individual-level variation in Latinos’ attitudes. Study limitations are noted, and several directions for future research are identified.
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Punt, Jeremy. "In an Age of Populism." Religion and Theology 29, no. 1-2 (August 9, 2022): 34–58. http://dx.doi.org/10.1163/15743012-bja10031.

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Abstract Populism on political, economic and various other levels, has become part of the discourse of the contemporary world, and in its intersections with race, has led to various mutations which also impact on scholarly tendencies within and perceptions about biblical studies. The many entanglements of populism with religion, often under the guise of secularism include also its engagement with the Bible as cultural artifact. The legacy of a deracialised Bible has meant that the value of the category of race, was until recently not considered for the study of the Bible, and race denied as factor to be considered in academic scholarship with the assumption that Jesus follower- or Christian identity excluded racial connotations. Re-introducing categories of race and ethnicity in biblical studies, in their intersections with whiteness and white privilege studies, resonates with but also stands in tension with the current age of populism.
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Padilla, José David. "New Rhetoric and the Socio-Rhetorical Method: As a Modern Approach to Biblical Literary Criticism." Advances in Social Sciences Research Journal 7, no. 7 (July 19, 2020): 178–88. http://dx.doi.org/10.14738/assrj.77.8596.

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The new rhetoric studies the discursive practices present in a text and tries to understand them as a literary method to persuade a specific audience to accept a new law or change their behavior, assuming a worthy moral, philosophical or religious truth. The new rhetoric covers the literary or rhetorical analysis of discourse while analyzing the elements proper to the social and cultural milieu of its intended audience. The aid of the human sciences, especially cultural anthropology and the sociology of religion, is necessary to capture better the world the loci of the speaker and the audience of the text. The method, which combines social and anthropological analysis with the new rhetorical analysis, is called social rhetoric. The social rhetoric analysis aims to hit the socio-cultural context in which the texts were conceived, especially when the text does not give any clues of it. In Biblical interpretation, these two forms of literary analysis will help to understand the relationships existent between the author of a discourse and its readers (the intended audience). Such an approach will not only study the social history and social aspects where the books of the Bible were born, but will also see the rhetoric of the texts as an essential component of the text’s social, political, cultural, and ideological context. After all, the Word of God became flesh and dwelt in a particular culture, with a specific language and in a precise historical time.
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Gomez-Aranda, Mariano. "The Contribution of the Jews of Spain to the Transmission of Science in the Middle Ages." European Review 16, no. 2 (May 2008): 169–81. http://dx.doi.org/10.1017/s1062798708000161.

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The Jews of Spain in the Middle Ages played an important role in the transmission of Graeco-Arabic learning by translating, or participating in translations, of scientific texts. They also composed original works on mathematics, astronomy, astrology and medicine in which they adapted the theories of the ancients for their own time. Science was used by the ruling powers as an element of prestige, and by the Jewish scientists as a way to obtain a high social status. The policy of cultural sponsorship of Muslim caliphs, as well as of Christian kings, was fundamental in the process of transmission of the Greek sciences to the Western world. The School of Translators of Toledo is an example of this process. The astronomical theories developed by Jewish scientists at the end of the 15th century played an important role in the Spanish and Portuguese discoveries of the 16th century. Their knowledge of astronomy, astrology, mathematics, and medicine was also used by the Jewish intellectuals to provide a rational and scientific support for the Jewish religion and tradition, as is reflected in the interpretations of the Bible by medieval Spanish Jewish authors.
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Regmi DPhil, Murari Prasad, Dess Mardan Basnet, and Narayan Prasad Aryal. "Management of Anger in the Context of Constructionism and Contributions of Derrida, Lacan, Hattie, Spielberger, Mishra, and Sochos." International Journal of Learning and Development 11, no. 4 (November 2, 2021): 1. http://dx.doi.org/10.5296/ijld.v11i4.19138.

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This paper reflects the views of psychologists Gergen, andWeishar, and social constructionists like Harre. The management of anger teaches us to forgive someone and to have a clear ideology. The holy books ‘Geeta’ and the Bible both emphasize the request to “replace anger with love.”The authors like Novaco, Van Leuven, and Claude Steiner, have their own views on anger. The views of Mishra (Age of Anger) are praiseworthy. Daniel Goleman says anger is poison. Similarly, the views of Peale, Murphy, Hattie, and Watkins expressed their views on religion and self-esteem. Derrida’s logocentrism shows an emphasis on justice and Murphy’s view of the subconscious mind and on altruistic motives. Spielberger expressed his lucid views on stress and anger. This research focuses on the views of the six theorists mentioned in the title. Anger management teaches us how to forgive a person and one should have clarity in his or her conscience.
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Stobaugh, James E., and Sean Huss. "Before the Court and in the Press: Newspaper Coverage of Creationism and School Prayer Movements' Legal Framing." Studies in Media and Communication 12, no. 2 (February 18, 2024): 88. http://dx.doi.org/10.11114/smc.v12i2.6636.

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During the last century, social movement organizations have mobilized around what role religion should play in school. These struggles have focused on teaching creationism and evolution in the science classroom and the appropriateness of school prayer and Bible reading in public schools. Court cases like Scopes and Engel are infamous in American history, while others are much less well-known. This project explores media coverage of social movements that do not engage in typical protest activity and instead choose to operate in more institutional contexts. This paper will begin by presenting the coverage patterns of each movement across the twentieth century, illustrating how the media's focus is primarily influenced by movements either initiating legal action, being compelled to appear in court, or reacting to judicial proceedings. Next, it will present a typology of coverage that these legal-based movements received. A movement's legal framing is carried in and through the media, and sometimes, the framing is all that is reflected in media attention, making this type of reporting so attractive to movement organizations. The legal constraints over framing and legitimate actors account for some of the media exposure, which was likely to be equitable in tone and quantity to both the creationism and school prayer movements. To understand media coverage of social movements, scholars must begin to account for the cycles and patterns of coverage likely to occur when a movement ends up in court.
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Noll, K. L. "THE KALEIDOSCOPIC NATURE OF DIVINE PERSONALITY IN THE HEBREW BIBLE." Biblical Interpretation 9, no. 1 (2001): 1–24. http://dx.doi.org/10.1163/156851501300112335.

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AbstractOver the centuries, rabbis, priests and laity have wrestled with the Bible's various and often conflicting portraits of the God Yahweh. The social sciences suggest that each Yahweh text reflects the needs of the communities that formulated the text. Also, academic research has explored the reception of the complete Bible by religious communities. With the exception of so-called canonical criticism, very little work has been done on the transition between these two stages of the Bible's (and Yahweh's) evolution, from initial composition of texts to complete biblical canon. But canonical criticism usually presumes, a priori , that any text later deemed biblical was in some sense religiously useful from the day of initial composition, became (or continued to be) religiously authoritative as it evolved toward final edited form, and only increased in sacredness as it moved toward canonization. This study disputes that presumption, suggesting that the anthology was produced by a group of literati whose motivation was both socio-ideological and aesthetic, but not religious. This motivation best explains the extreme diversity of Yahweh personalities in the Hebrew canon.
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McDonald, J. Ian H. "Ethics, The Bible and the Social Sciences." Journal of Beliefs & Values 12, no. 2 (January 1991): 1–4. http://dx.doi.org/10.1080/1361767910120201.

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Dissertations / Theses on the topic "Social sciences -> religion -> bibles"

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Todd, Andrew John. "Talk, dynamics and theological practice of Bible-study groups : a qualitative empirical investigation." Thesis, Cardiff University, 2009. http://orca.cf.ac.uk/54856/.

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This thesis maps a qualitative empirical investigation of the talk, dynamics and theological practice of Bible-study groups. Chapter 2 locates this in the field of practical theology, demonstrating only a rather tenuous link between practical theological reflection on biblical interpretation and the practice of churches. This clarifies the aim of the thesis: to investigate the practice of Bible-study groups, as a contribution to the practical theology of biblical interpretation. Chapters 3 and 4 consider the methodology of the investigation (including in operation), bringing together interests from ethnography and discourse analysis, in relation to a wider frame of action research. Chapters 5 to 7 of the thesis account for the field work of the research, carried out through meetings with the three Bible-study groups, recording of data, transcription, coding and further analysis. Analytical concerns include the speech-exchange patterns of group meetings and the linguistic resources employed, in order to investigate how interpretative activity is achieved in the interaction between group participants. A particular interest is in the way different voices interrupt each other, and re-contextualise the conversation but also contribute to dialogue, especially between authoritative interpretations and critical questions from participants' experience. Comparisons are drawn with discourse in medical contexts and of scientists. Chapters 8 and 9 offer a comparative study of the three groups: of group dynamics and of the dynamics of interpretative dialogue. They also provide a rich picture of the practice of Bible-study, which includes sensual, ritual, relational and theological dimensions, key to which is the critical recruitment of texts and other voices, in order to interpret the relationship between God, group participants and others. God is experienced as incarnate in this interaction but also transcends the dialogue. Chapter 10 concludes the thesis, identifying questions for further research and offering suggestions designed to enhance Bible-study practice.
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Gonsallo, Aristide. "L'INSPIRATION BIBLIQUE ET LA RELECTURE DE L'ENSEIGNEMENT DE L'EGLISE DANS L'OEUVRE DE MARGUERITE DURAS." Phd thesis, Université d'Angers, 2012. http://tel.archives-ouvertes.fr/tel-00813510.

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Marguerite Duras et la Bible : A priori, ce rapprochement paraît surprenant. Pourquoi recourir à la Bible quand on se déclare incroyant ? Il semble alors paradoxal de découvrir ses traces dans les oeuvres d'une incroyante. Mais, en réalité, bien que la Bible soit souvent perçue comme le livre des chrétiens, elle est un ouvrage qui appartient au patrimoine culturel mondial. Elle est, de fait, une source inépuisable pour les écrivains. Les textes de Marguerite Duras s'inscrivent dans le contexte de la Deuxième Guerre Mondiale, de la Shoah et de la crise spirituelle qui a suivi. Il est possible de déceler dans ses écrits des allusions à la Bible, qu'elles soient explicites ou implicites, volontaires ou inconscientes qui répondent à ses interrogations. Sans que les lecteurs s'en aperçoivent à première vue, les oeuvres de Duras dialoguent avec la Bible. Elles mettent en évidence la culture chrétienne de l'écrivaine par un certain nombre de références, connaissances et valeurs d'origine chrétienne. Par ailleurs, malgré des critiques sévères de l'enseignement de l'Eglise, on remarque une sensibilité à la souffrance de l'autre qui permettrait de parler chez elle d'une théologie négative. Duras est un auteur qui conteste l'Eglise comme puissance temporelle, mais qui s'intéresse aux mystiques. Nos recherches ont ainsi traité de l'inspiration biblique de l'écrivaine et de sa relecture de l'enseignement de l'Eglise pour dégager cette foi en l'homme qui naît du constat de l'absence de Dieu.
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Zerlauth, Pascale. "Le Christ, Parole créatrice." Phd thesis, Université de Strasbourg, 2013. http://tel.archives-ouvertes.fr/tel-00961175.

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Dans la deuxième moitié du premier siècle, des auteurs chrétiens ont énoncé le rôle du Logos " au commencement ". Selon eux, Dieu n'a pas créé le monde dans une sublime solitude, auprès de lui se tenait le Logos identifié à Jésus-Christ. Ainsi, d'un côté, les chrétiens continuaient à confesser que Dieu est le Créateur et de l'autre, ils développaient une réflexion sur la médiation créatrice du Christ (1 Co 8,6, Col 1,15-20, Ep 2,10, He 1,1-14, Jn 1,1-18). Établis dans des cités cosmopolites, ils ont été amenés à affirmer la supériorité du Christ sur les êtres invisibles en lui attribuant le pouvoir sur le monde que seul Yahvé possédait. La question d'une remise en cause du monothéisme est alors posée. Un des éléments de réponse se trouve dans les descriptions du lien qui unit le Père et le Fils. Cette réflexion conduit à la conclusion que la création prend tout son sens dans l'union du Fils, Unique et Bien-aimé, à celui qu'il désigne comme Père ; elle se déploie au sein de cette relation d'amour et, loin de conduire à une rivalité entre le Père et le Fils, elle engage une " seule " œuvre où le Fils manifeste le Père parce qu'il est sa Parole.
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Goings, Carolyn Smith. "Racial Integration in One Cumberland Presbyterian Congregation: Intentionality and Reflection in Small Group." Antioch University / OhioLINK, 2016. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1479350273590395.

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Edvardsson, Linda. "Religion som ett maktmedel i USA." Thesis, Kristianstad University College, Department of Behavioural Sciences, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3457.

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Religion som ett maktmedel är en aktuell företeelse i USA, där människor utnyttjas och vilseleds med manipulerande och religiösa guider som gärna visare dem deras väg till det religiösa livet och dess belöningar. Men vägen dit kostar, både människoliv och pengar. I den religiösa maktutövningen påverkas ett helt folkslag, amerikanarna, eftersom de lever i en värld där kapitalism, politik och det sociala blir till ett och influerar alla samhällskikt, till att till slut bli ett särdrag i USA. Syftet är att framställa detta med hjälp av frågeställningen;

hur används religionen som ett maktmedel i USA?

Det kommer att belysas; hur man använder sig av medel som rädsla, tradition, politik, meningssökande med mera för att rekrytera amerikanen till att bli religiös, för att skapa sig en egen förmögenhet eller sitt egna religiösa imperium. Med en tillräckligt god retorisk förmåga och en karismatisk utstrålning kan auktoritära personer i USA påverka och influera - personer, samhället och grupperingar - med hjälp av religionen, för egennyttiga ändamål. Detta är enkelt för kritikern att se, men tyvärr inte för den religiöse amerikanen som lever mitt i det.

Vidare finner man att detta grundas i en inbyggd religiös mentalitet som härleds från gamla tider och att det amerikanska samhället är uppbyggt på detta, vilket sedan kan användas som ett maktmedel. Man kan konstatera att VI och DE fenomenet är en avsevärd och viktig komponent i detta maktspelet och är även amerikanens rädsla, mer eller mindre. Individen vill inte hamna utanför samhället som det socialiserats in i och är därför präglad av detta och kan därmed identifiera sig utefter det. Detta blir således ett tillstånd i vilket amerikanen finner sin trygghet, vilket oftast är en religiös sådan.

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Fredriksson, Madelene. "Doktrinen som religion – En undersökning om doktrinens kvalitet." Thesis, Försvarshögskolan, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:fhs:diva-6211.

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There is an ongoing discussion about what purpose doctrines should serve in military organizations. For this reason, it becomes difficult to identify by what standards doctrines should be evaluated. This paper is based on Jan Ångström and Jerker Widén’s theory that suggest that the doctrine should be understood as a religion or in other words - a set of beliefs. Using this constructivist interpretation, one can easier identify criteria of a good doctrine, thus making it easier to evaluate it.  Following this understanding, Ångström and Widén have developed a set of quality standards that are used in this survey to measure the quality of the Swedish Military doctrine.  A questionnaire was sent out to Swedish officers in order to answer the question of how good the quality of the Swedish doctrine is. By using this quantitative method, the results indicate that the Swedish doctrine fulfils some of these quality standards, while other qualities are not met. To draw more definitive conclusions, further research is needed. Nevertheless, the result of this study indicates that although there are diverse opinions, there are parts of the doctrine that exhibit good quality.
Doktrin, Religion, Kvalitet, Kvalitetstandarder, Ångström, Widén
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Foster, Hiram S. "Functions of Mentoring as Christian Discipleship." Ohio University Honors Tutorial College / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1402510631.

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McCrory, Victor Keith. "Social studies educators' perceptions of and beliefs about the inclusion of religion in textbooks." unrestricted, 2008. http://etd.gsu.edu/theses/available/etd-07082008-114344/.

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Thesis (Ph. D.)--Georgia State University, 2008.
Title from file title page. Chara Bohan, committee chair; Lori Elliot, Joseph Feinberg, Caroline Sullivan, committee members. Description based on contents viewed Oct. 14, 2009. Includes bibliographical references p. 170-184).
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Kryger, Kristina, and Petra Landerberg. "”Man vet ju aldrig…” Om religion och religiositet i dagens Sverige." Thesis, Kristianstad University College, Department of Behavioural Sciences, 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:hkr:diva-3605.

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Uppsatsens syfte har varit att belysa religionens funktion i avreligioniserade människors liv och dessutom att försöka utröna huruvida religionen i dessa människors liv har ersatts och hur de eventuella religionsersättarna i så fall ser ut. Vi har fokuserat på Sverige och Svenska Lutheranska Kyrkan med dess kontinuerligt reducerande medlemsantal. Den empiriska undersökningen har utgjorts av kvalitativa intervjuer med icke aktiva medlemmar och med präster i Svenska Kyrkan. En litteraturstudie har också genomförts. Resultatet av studien indikerar att religionsersättare finns och att de i viss mån ersätter religion i människors vardag. Indikationer finns också på att religiositeten hos människor inte längre är bunden till den traditionella religionen, men att den i sig inte har ersatts.

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Pulinska, Sylwia. "Tre undervisningssituationer i ämnet Religion i åk 5." Thesis, Malmö högskola, Lärarutbildningen (LUT), 2005. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-34876.

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Syftet med mitt examensarbete är att få insikt i hur eleverna lär sig under olika undervisningssituationer och vad de lär sig i ämnet religion. Samtidigt få veta om barnen reflekterar över och har tankar kring deras inlärning och kunskap och vad som påverkar dessa.Min huvudfrågeställning är: Hur uppfattar elever i åk 5 att de lär sig vid olika undervisningssituationer i ämnet Religion. Mina underfrågor är: ·Vad beskriver eleverna att de lär sig?·Hur beskriver eleverna att de lär sig?Jag har använt mig av aktionsforskning, observation samt av kvalitativa intervjuer och fotografier. Jag planerade och genomförde undervisningspassen och samtidigt observerade eleverna d.v.s. var en deltagande observatör. Jag fotograferade även eleverna under undervissningspassen och använde mig av dessa under intervjuerna som genomfördes efter varje pass. Utifrån mina frågeställningar visar resultatet att:·Eleverna lär sig kunskap de själva på något sätt kan mäta; känna eller se t.ex. genom ett prov eller användning av det. På vilket sätt eleverna kunde mäta det de hade lärt sig berodde på undervisningstillfällena och vad de lärt sig. ·Eleverna lär genom att se, höra och göra, med andra ord, genom det visuella, auditiva och kinestetiska sättet. Förekomsten av dessa beror på individen men även på undervisningssituationen, vilket betyder att eleven kan anpassa inlärningssättet till situationen. Lustfullt lärande var viktigt för eleverna och med pauser påverkade deras arbete och lärande mycket positivt, fastän de själva inte alltid var medvetna om det.
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Books on the topic "Social sciences -> religion -> bibles"

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E, Groher Michael, ed. Dysphagia: Diagnosis and management. 3rd ed. Boston: Butterworth-Heinemann, 1997.

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Canada. Human Resources Development Canada. Communications Branch., ed. Education, social sciences, social services & religion. Ottawa-Hull: Communications Branch, Human Resources Development Canada, 1994.

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Döpmann, Hans-Dieter. Religion und Gesellschaft in Suedosteuropa. Bern: Peter Lang International Academic Publishers, 1997.

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Basia, Spalek, and Imtoual Alia, eds. Religion, spirituality, and the social sciences: Challenging marginalisation. Bristol, UK: Policy Press, 2008.

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30 Days to Genesis: A Devotional Commentary. Seed Publishing Group, LLC, 2016.

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DeDe Wohlfarth; Robin K. Morgan. Case Studies in Child and Adolescent Psychopathology. Waveland Press, Inc., 2017.

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(Editor), John Barton, and John Muddiman (Editor), eds. The Oxford Bible Commentary. Oxford University Press, USA, 2007.

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Oxford Bible Commentary. Oxford University Press, 2001.

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Oxford Bible Commentary. Ebsco Publishing, 2007.

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Oxford Bible Commentary. Oxford University Press, Incorporated, 2010.

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Book chapters on the topic "Social sciences -> religion -> bibles"

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Beek, Wouter E. A. Van. "7. Cultural Anthropology and the many Functions of Religion." In The Social Sciences, edited by Frank Whaling, 265–78. Berlin, Boston: De Gruyter, 1985. http://dx.doi.org/10.1515/9783110859805-008.

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Thomas, Keith, and Mauro Baranzini. "Session IV: History — Social Sciences." In Truth in Science, the Humanities and Religion~, 89–115. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-1-4020-9896-3_5.

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Mpofu, Elias. "Religion and Health." In Handbook of Social Sciences and Global Public Health, 579–99. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25110-8_136.

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Mpofu, Elias. "Religion and Health." In Handbook of Social Sciences and Global Public Health, 1–21. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-030-96778-9_136-1.

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Becker, Diane M. "Public health and religion." In Integrating behavioral and social sciences with public health., 351–68. Washington: American Psychological Association, 2001. http://dx.doi.org/10.1037/10388-017.

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RAINER, ALBERTZ. "Social History of Ancient Israel." In Understanding the History of Ancient Israel. British Academy, 2007. http://dx.doi.org/10.5871/bacad/9780197264010.003.0017.

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The historical approach to the Bible with explicit reference to the social sciences (including sociology, cultural anthropology, archaeology, economics, social psychology, and political science) became popular among biblical scholars and archaeologists during the 1970s, often induced by social turmoil in several countries. Any endeavour to reconstruct a societal development according to a sociological or anthropological model without using as much historical data as possible, be it from textual, iconographic, or archaeological sources, is very risky. Sociological models will never reach the degree of unambiguity that is a distinguishing feature of scientific models. Therefore, a model that is not permanently tested against data can be misleading. This chapter discusses the social history of ancient Israel, arguing for a careful balance between sociological theory and anthropological knowledge on the one hand, and exegetical and historical investigation on the other. It also examines social-historical perspectives on the early monarchy in Israel and Judah up to the ninth century, along with social-historical perspectives on problems associated with religion and politics during the period.
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Wuthnow, Robert. "The Institutional Power of Religion." In Religion's Power, 104—C3.N75. Oxford University PressNew York, 2023. http://dx.doi.org/10.1093/oso/9780197652534.003.0004.

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Abstract Although religion is generally conceived of in the social sciences as an institution, surprisingly little attention has been given to how institutional power works other than in treatments of managerial authority. This chapter pulls together ideas from a wide variety of sources that help to specify several of the important ways in which religious institutions exert power. One of the most important ways is simply through controlling space. Another is through certifying what counts as practical knowledge and as codified knowledge. Yet another is through allocating material and symbolic rewards in ways that confer status. The chapter presents examples ranging from the space-defining role of church bells and lightning rods to gyms and megachurches, group style in Bible studies and church picnics, scriptural disputes, lay leadership, schisms, and temperance movements.
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Molendijk, Arie L. "Introduction." In Protestant Theology and Modernity in the Nineteenth-Century Netherlands, 1–10. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898029.003.0001.

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In the second half of the nineteenth century the Netherlands became a modern nation-state with representative government, industrialism emerged, and the intellectual climate—influenced by a new historical approach to religion and the successes of the natural sciences and positivist and materialist philosophies—became critical of supernatural worldviews. In universities, both the critical examination of the Bible and the comparative study of religions were on the rise. Questions about how to justify Christian propositions were hotly debated. The aim of this book is to analyse how theology was fundamentally transformed and reinvented in the nineteenth century in a variety of ways—in response to the process of modernization. The focus is on intellectual history, but broader social and political transformations will be addressed too. Protestant theologians dealt with various aspects of modernization in different ways. Enlightenment values were fiercely attacked by orthodox Pietists, but embraced by ‘modern’ theologians, who strove for a synthesis of religion on the one hand and the new findings of biblical scholarship and the natural sciences (evolutionary theory, anti-supernaturalism) on the other. The most influential Dutch theologian of the time, Abraham Kuyper, modernized Reformed theology and Dutch politics in hitherto unprecedented ways. The new segmented social structures—based on differences in religion and worldview—of pillarized Dutch society were to a large extent determined by Kuyper. His polarizing style offended the old liberal elites, who still clung to the ideals of a consensual and homogeneous state and an inclusive, Protestant ‘People’s Church’.
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"Social Sciences and Music." In Musicology of Religion, 89–120. SUNY Press, 2023. http://dx.doi.org/10.1515/9781438493091-004.

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Ferngren, Gary B. "Religion and Sciences." In International Encyclopedia of the Social & Behavioral Sciences, 284–91. Elsevier, 2015. http://dx.doi.org/10.1016/b978-0-08-097086-8.84030-1.

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Conference papers on the topic "Social sciences -> religion -> bibles"

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Kamat, Jeanne Brennan. "Religion and Identity." In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.314.

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Pachkova, Petya. "Religion and universal values." In 2nd International e-Conference on Studies in Humanities and Social Sciences. Belgrade: Center for Open Access in Science, 2018. http://dx.doi.org/10.32591/coas.e-conf.02.12133p.

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Marma, U. Chai ching. "Comparative studies of religion." In 3rd International Conference on New Findings in Humanities and Social Sciences. ACAVENT, 2018. http://dx.doi.org/10.33422/3hsconf.2018.09.06.

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Zhu, Wenbo. "Discourse on Time and Religion." In 3rd International Conference on Social Sciences in the 21st Century. GLOBALKS, 2021. http://dx.doi.org/10.33422/3rd.ics21.2021.07.19.

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Fernández-Prados, Juan S., Antonia Lozano-Díaz, and Alexandra Ainz-Galende. "Political Violence and Religion in Europe." In 3rd International Academic Conference on Humanities and Social Sciences. Acavent, 2019. http://dx.doi.org/10.33422/3rd.iachss.2019.08.477.

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Mete, Duygu. "Religio:The Origin, Function and Meaning of Religion From Classical to Postmodern Study of Religion." In 4th International Symposium on Innovative Approaches in Social, Human and Administrative Sciences. SETSCI, 2019. http://dx.doi.org/10.36287/setsci.4.8.009.

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Nasalski, Ignacy. "IF RELIGION IS AN EVOLUTIONARY ADAPTATION WHICH PARTICULAR RELIGION CAN BE RECKONED AS THE BEST ONE?" In 6th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sgemsocial2019v/6.1/s07.005.

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Gubanov, Nikolay N., Nikolay I. Gubanov, and Lyudmila Rokotyanskaya. "Conflicts Based on Humor and Religion." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.459.

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Zaenal Arifin Anis, Moh, and Deasy Arisanty. "Relation Between Religion and Social Integration Toward Multicultural Community of Dayak Halong." In 1st International Conference on Social Sciences Education - "Multicultural Transformation in Education, Social Sciences and Wetland Environment" (ICSSE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icsse-17.2018.45.

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Ivanov, Sergey. "RELIGION AS THE BASIS OF CULTURE AND MORALITY." In 5th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS SGEM2018. STEF92 Technology, 2018. http://dx.doi.org/10.5593/sgemsocial2018h/21/s06.039.

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Reports on the topic "Social sciences -> religion -> bibles"

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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Labour Force Occupation, 2006 - Social Sciences, Education, Government Services and Religion (by census subdivision). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301040.

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Labour Force Occupation, 2006 - Social Sciences, Education, Government Services and Religion (by census division). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301041.

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Labour Force Occupation, 2001 - Social Sciences, Education, Government Services and Religion (by census subdivision). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301059.

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Labour Force Occupation, 2001 - Social Sciences, Education, Government Services and Religion (by census division). Natural Resources Canada/ESS/Scientific and Technical Publishing Services, 2010. http://dx.doi.org/10.4095/301060.

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