110 Sentences With "religiousness" | Random Sentence Generator

Clinton over the past eight months, her religiousness remains little-known.

The numbers didn't change much when unemployment or social cohesion or religiousness was taken into account.

But it seems to conflict with other observations, like the fact that social capital and religiousness have so little effect.

Crivella was a bishop in the evangelical church and his religiousness has been a subject contention since he took office last year.

If you were to read an actual lecture given by Bhagwan, you would find that he teaches that true religiousness is beautiful.

By contrast, Muslim women and Muslim men show similar levels of religiousness on all measures of religious commitment except frequency of attendance at worship services.

My sisters followed and became religious, too; none of us were ever forced into any of it, which is why my sisters' religiousness baffled me.

In the end, for me,Hanukkah is a good holiday—there's not a lot of religiousness around it, so it becomes about eating and getting gifts.

Nor are related theses about inequality leading to social isolation borne out: Measures of social cohesion and religiousness had no effect on low-income life expectancy.

Participants spent 15 minutes filling out surveys on their use of psychoactive substances, as well as age, gender, level of religiousness, political orientation and level of education.

For American young adults, religiousness was on average, the 14th most prevalent strength. For Japanese young adults, religiousness was, on average, the 19th most prevalent strength. The researchers attributed this finding to the fact that some of the items on the VIA-IS that assess religiousness were based on Western connotations of religiosity (e.g. monotheistic traditions).

Both the Second Religiousness and Caesarism demonstrate the lack of youthful strength or creativity that the Early Culture once possessed. The Second Religiousness is simply a rehashing of the original religious trend of the Culture.

The survey found a negative correlation between fear of death and "religious concern". In a 2006 study of white, Christian men and women the hypothesis was tested that traditional, church-centered religiousness and de- institutionalized spiritual seeking are ways of approaching fear of death in old age. Both religiousness and spirituality were related to positive psychosocial functioning, but only church-centered religiousness protected subjects against the fear of death.

Studies have found belief in a just world to be correlated with aspects of religiousness.

Several studies have discovered a positive correlation between the degree of religiousness and risk aversion...

Retrieved on March 31, 2014. The menus show images of a church from his hometown in Mexico, and every restaurant has a photograph of Jesus Christ. These aspects reflect the religiousness of the founder.

The Second Religiousness appears as a harbinger of the decline of mature Civilization into an ahistorical state. The Second Religiousness occurs concurrently with Caesarism, the final political constitution of Late Civilization. Caesarism is the rise of an authoritarian ruler, a new 'emperor' akin to Caesar or Augustus, taking the reins in reaction to a decline in creativity, ideology and energy after a culture has reached its high point and become a civilization.Oswald Spengler, "The Decline of the West," New York: Alfred A. Knopf, 1962, p. 396.

127–128; Ornea (1995), p. 79 Ralea also insisted that, despite its nativist anti-Western claims, Orthodox religiousness was a modern "trifle", that owed inspiration to Keyserling's Theosophy and Cocteau's Catholicism.Crohmălniceanu, p. 132; Ornea (1995), pp.

Iceland had the highest HLE observed by Veenhoven's method, while Bulgaria had the lowest. The HLE was not found to be related to unemployment, state welfare, or income equality, nor to religiousness and trust in institutions.

Multidimensional Measurement of Religiousness/Spirituality for Use in Health Research is a report, originally published in 1999, by a Fetzer Institute / National Institute on Aging working group on the measurement of religion and spirituality. A revised version with a new preface was published in 2003. The book presents a series of 12 self-report questionnaire measures, each focused on a particular aspect of religiousness or spirituality, along with reviews of underlying theory and supporting research. The book's purpose is to provide validated measures of spiritual and religious factors in health research.

McCullough, M.E., Tsang, J., & Brion, S. (2003). Personality traits in adolescents as predictors of religiousness in early adulthood: Findings from the Terman longitudinal study. Personality and Social Psychology Bulletin, 29, 980-991.Wallace, J.M., Forman, T.A., Caldwell, C.H., & Willis, D.S. (2003).

The subtitle is A Recollection Related by William Afham. Paul Sponheim says in his introduction to Lowrie's translation that Afham means Byhim in Danish. The book is divided rather sharply into sections, this first being the equivalent of the first part of Either/Or and is equivalent with religiousness A. "Religiousness A is the dialectic of inward deepening; it is the relation to an eternal happiness that is not conditioned by something but is the dialectical inward deepening of the relation, consequently conditioned only by the inward deepening, which is dialectical."Concluding Unscientific Postscript, Hong p. 556.

By 2010, the book had been cited more than 350 times in scientific publications.In the PsycINFO database (accessed 25 May 2010), a search for publications that cited "Multidimensional Measurement of Religiousness/Spirituality for Use in Health Research" revealed citations by 303 peer-reviewed journal articles, 13 books, and 40 chapters/essays that appeared from 2000 to 2010. Critiques and evaluations of the MMRS or BMMRS have appeared in the Journal of Nervous and Mental Disease, Research on Aging, the Journal for the Scientific Study of Religion, the International Journal for the Psychology of Religion, Journal of Religion and Health, Research in the Social Scientific Study of Religion, and elsewhere. In the Journal of Nervous and Mental Disease, Harold G. Koenig wrote that > The Fetzer Institute’s Multidimensional Measure of > Religiousness/Spirituality is rapidly becoming the standard measure of > religiousness/spirituality in the spirituality and health field overall, > given its comprehensive nature... There also exist national norms for the > short version of this instrument (p. 352).

The ethical and the religious are intimately connected: a person can be ethically serious without being religious, but the religious stage includes the ethical. Whereas living in the ethical sphere involves a commitment to some moral absolute, living in the religious sphere involves a commitment and relation to the Christian God. Kierkegaard explained this in Concluding Unscientific Postscript like this: The Kierkegaardian pseudonyms who speak of stage theory consider religion to be the highest stage in human existence. In one discussion of religious life, one of Kierkegaard's pseudonyms, Johannes Climacus, distinguishes two types within this stage, which have been called Religiousness A and Religiousness B.See Concluding Unscientific Postscript p.

While some traits from the Big Five and the HEXACO model have been correlated with religiosity, these models do not encompass all known personality traits. Traits such as femininity and conservatism have both been linked to religiosity, such that those who scored higher on religiousness were likely to also score higher for femininity and conservatism. Religiosity was negatively correlated with traits relating to sexual expression, such as eroticism, sexiness, and sensuality, such that individuals who scored higher on religiosity tended to score lower on these factors of sexuality. Humour has also been negatively correlated with religiosity, such that individuals who scored higher on religiousness tended to score lower on humour.

He frequently criticized Polish religiousness by calling it as flat (shallow) as a pancake, he also accused the Polish clergy of being extremely conservative, engaged in politics and anti-Semitic. Fellow of Collegium Invisibile as a professor of philosophy. He died in Kraków on 28 June 2000.

Nicholas Lash. The beginning and the end of 'religion'. Cambridge University Press, 1996. The current state of psychological study about the nature of religiousness suggests that it is better to refer to religion as a largely invariant phenomenon that should be distinguished from cultural norms (i.e. religions).

There was no significant difference in religiousness between people in urban and rural areas. A 2015 poll by Gallup International found that 93% of those surveyed said they were a religious person, 4% responded that they were not a religious person, while about 1% described themselves as "convinced atheists".

Religiousness and spirituality are closely related but distinct topics. Religion is any organized, and often institutionalized, system of cultural practices and beliefs pertaining to the meaning of human existence. It occurs within a traditional context such as a formal religious institution.Paloutzian, R. F., & Park, C. L. (Eds.). (2005).

During her childhood, she sometimes showed a silent, childish religiousness. This could especially be seen when she prayed in front of self-erected altars surrounded by numerous candles or when she modeled Madonnas and drew images of saints per order of her sister. Leyen, M. v. d.: Sibylle von Olfers.

The Journal of Positive Psychology. 1(3), 118-129. The lesser strengths demonstrated consistency across states and regions as well: prudence, modesty and self-regulation. The researchers did not find regional differences in the rank-order of strengths, with the exception of the South demonstrating slightly higher scores for religiousness.

He and his descendants governed the Tiroha (Kirur) estate of the Bundelkhand Agency. There, he became well known for his religiousness and charity. He once freed all the persons imprisoned in Benares for debt, by paying off their debts. Amrut Rao died on 6 September 1824, at Secrole near Benares.

The book includes the Brief Multidimensional Measure of Religiousness/Spirituality (BMMRS), a practical measure with selected items from the 12 previous chapters. The book has been widely cited in health and behavioral science research, and several subsequent publications have been partially or entirely dedicated to evaluating and critiquing the measures.

A third reported that in a sample of midwestern US college students, "despite having a collection of items from 12 different domains, these items really constitute two major areas of interest: one relating to spiritual experiences and the other to religious involvements" (p. 194). In a population of patients undergoing rehabilitation, it appears that "the BMMRS assesses distinct positive and negative aspects of religiousness and spirituality that may be best conceptualized... as... (a) Spiritual Experiences... (b) Religious Practices... (c) Congregational Support; and (d) Forgiveness" (p. 146). Findings from Southern US adults suggested that the MMRS appears best at measuring "3 primary factors (Meaning, Spirituality, Religious Practices and Organized Religiousness) and 2 secondary factors (Guilt vs. God’s Grace, and Loving/Forgiving God)" (p. 181).

Additionally, many of the relationships between personality and religion were small. Religiousness has also been correlated with other personality traits not encompassed by the FFM. Therefore, more research is needed to determine if the FFM is an accurate way to examine relationships between personality and religiosity and to determine if there are significant relationships.

After the war he developed in Garmisch-Partenkirchen, a late work, which is characterized by unusual vitality and superior wisdom and religiousness. Hitzberger was married twice. From 1902 in Munich closed marriage to Victoria Gaugler (1876-1942) had three children: Anna (born 1903), Otto Georg (born 1904, sculptor) and Friederike (1906). This marriage ended in divorce in 1918.

The correlations between specific strengths and happiness outcomes were consistent as well. More specifically, the strengths of zest, curiosity, gratitude, and hope were significantly positively correlated with subjective measures of happiness for both populations. Differences between the young adults in Japan and the U.S. emerged as well. The rank-order of religiousness was the biggest difference between the cultures.

Kleppers faith in God seems steadfast. An external sign of this deep religiousness are the omnipresent Bible citations. Under one of the verses stands the book: :Be merciful to me, God, be merciful to me, :for my soul takes refuge in you. :Yes, in the shadow of your wings, I will take refuge, :until disaster has passed.

Religion and college attendance: Change among students. The Review of Higher Education, 25, 369-384. However, many of these studies use religious identity, religiosity, and religiousness interchangeably or solely focus on religious identity and solely religious participation as separate constructs. Of these types of research studies, researchers have examined the various factors that affect the strength of one's religious identity over time.

Although Selim was extremely fond of his mother, Mihrişah never misused this, and was not involved in the administration and politics of the state. Therefore, there is not much information about it. Being an emotional, calm and gentle lady, Mihrişah has made history with her religiousness and philanthropy. She occasionly approached her son to beg a favour or an act of mercy.

364–365 He declared himself especially impressed by the "superstitious" religiousness and aristocratic dignity of Bessarabian peasants, becoming a champion of their case.Colesnic, p. 213 In 1920, some of his new poetry was hosted in the local journal, Vulturul Basarabean. During his stays in Bucharest, Dauș began frequenting with the modernist salon Sburătorul from its inception in 1919 and also published with regularity in the eponymous magazine.

Shah, Ruchita, et al. "Relationship between spirituality/religiousness and coping in patients with residual schizophrenia." Quality of Life Research 20.7 (2011): 1053-1060. Trans- cultural studies have found that such religious beliefs, which often may not be associated with reality, are much more common in patients with schizophrenia who identify as Christian and/or reside in predominately Christian areas such as Europe or North America.

Giuseppe Maria Giovene never hid his profound religiousness, as well as the contempt for atheism, which he considered to be true "dementia."elogio-storico, pagg. 29-30 He also based his assumptions on what was written in the Bible. In this regard, he criticized the new scientific theories according to which the Earth was actually much older than what was written in the Bible.

Some factors that have an influence on a region's cuisine include the area's climate, the trade among different countries, religiousness or sumptuary laws and culinary culture exchange. For example, a tropical diet may be based more on fruits and vegetables, while a polar diet might rely more on meat and fish. The area's climate, in large measure, determines the native foods that are available. In addition, climate influences food preservation.

The two above mentioned factors led to egalitarianism and to revolution. The alternative way of Russia according to Ilyin was to develop due "consciousness of law" of an individual based on morality and religiousness. Ilyin developed his concept of the "consciousness of law" for more than 20 years until his death. He understood it as a proper understanding of law by an individual and ensuing obedience to the law.

James was most interested in understanding personal religious experience. In studying personal religious experiences, James made a distinction between healthy-minded and sick-souled religiousness. Individuals predisposed to healthy-mindedness tend to ignore the evil in the world and focus on the positive and the good. James used examples of Walt Whitman and the "mind-cure" religious movement to illustrate healthy-mindedness in The Varieties of Religious Experience.

81–83 He maintained that Romanian peasants, whose religiousness was exhorted by Crainic, were "superstitious, but atheistic", not respectful "of any spiritual value when it should compete with their logical instincts." No other people, he contented, was as blasphemous as Romanians when it came to profanities.Ornea (1995), p. 104 Ralea collected his critical essays as a set of volumes: Comentarii și sugestii ("Comments and Suggestions"), Interpretări ("Interpretations"), Perspective ("Perspectives").

The Religion eventually results in a reformation-like period, after the Culture-Ideal has reached its peak and fulfillment. Spengler views a reformation as representative of a declining factory. The reformation is followed by a period of rationalism, and finally entering a period of second religiousness that correlates with decline. Intellectual creativeness of a Culture's Late period begins after the reformation, usually ushering in new freedoms in science.

Fighting on streets of Dushanbe in February of 1990. There were numerous prerequisites for civil war in Tajikistan, such as economic hardship, communal way of life of Tajiki people and their high religiousness. Under Soviet President Mikhail Gorbachev's 'Perestroika' policies, a Muslim-Democratic movement began to emerge in Tajiki SSR. The backbone of opposition were Party of Tajikistan Muslim Resurrection, Democratic party of Tajikistan and some other movements.

God and Man at Georgetown Prep examines the author's trials and travails at three different well-respected Catholic educational institutions in the United States. Judge discusses how his initial education in multiple Catholic schools motivated him to wish to become less religious in nature. He circles back to religion later in life, and discusses how he eventually found a renewed strength in Catholicism. The author recounts the religiousness of his father, Joseph Judge.

After the success of his novel, Fontaine surprised everyone with something totally different: poems along the lines of a negative mysticism, i.e. poems-prayers to a god that doesn't exist. "No podemos decir la palabra/por eso todas las demas". Tu nombre en vano, published in 1995, is a thoughtful book which explores religiousness from the point of view of its absence and is constructed in the tradition of the psalms and mystic poetry.

Researchers have used measures of belief in a just world to look at correlates of high and low levels of belief in a just world. Limited studies have examined ideological correlates of the belief in a just world. These studies have found sociopolitical correlates of just-world beliefs, including right-wing authoritarianism and the Protestant work ethic. Studies have also found belief in a just world to be correlated with aspects of religiousness.

The Myers-Briggs Type Indicator (MBTI), a popular psychometric instrument, and the concepts of socionics were developed from Jung's theory of psychological types. Jung saw the human psyche as "by nature religious" and made this religiousness the focus of his explorations. Jung is one of the best known contemporary contributors to dream analysis and symbolization. His influence on popular psychology, the "psychologization of religion", spirituality and the New Age movement has been immense.

He was also awarded the Virtuti Militari Knight's Cross. Józef spent his early childhood in the countryside where up to the age of nine he grew up with his brothers and sisters. Like other family members, he belonged to the Catholic organizations such as Sodalicja Mariańska, which popularized the veneration of the Virgin Mary, and the Third Secular Franciscan Order. Strong patriotism and religiousness were deeply rooted in Haller's family life and strongly influenced young Józef.

According to the Shāfi'i school of thought, kafa'ah concerns the factors of lineage, religiousness, profession, and being free of defects that permit annulling the marriage contract (nikah). It must not be misunderstood as a recommendation of whom to marry. Rather, it should be taken as a legal restriction to protect a woman's interest in her marriage. If a woman wishes to marry someone who is seemingly incompatible based these factors, there is nothing wrong in her doing so.

A professor of theology at the University of Copenhagen, Clausen argued that although the Bible was the principal foundation of Christianity, it was in itself an inadequate expression of its full meaning. He described the church as a "community for the purpose of advancing general religiousness." In his reply, Grundtvig denounced Clausen as an anti-Christian teacher and argued that Christianity was not a theory to be derived from the Holy Bible and elaborated by scholars.

This aesthetic had great approval in the Iberian Peninsula, especially in Portugal, whose culture, beyond being essentially catholic and monarchic, was filled with millenarianism and mysticism inherited from the Arabs and Jews, favoring a religiousness characterized by emotional intensity. And from Portugal the movement passed to their colony in America, where the cultural context of the indigenous peoples, marked by ritualism and festivity, supplied a receptive backdrop.Costa, Maria Cristina Castilho. A imagem da mulher: um estudo de arte brasileira.

As a historian from Japan, Miki took much notice of the religious nature of gusuku in Amami, which is completely absent from Japanese fortresses. Publications from Amami gained attention of some Okinawan archaeologists in the 1980s and 90s, and they attempted to place Amami's gusuku in the Okinawan gusuku-as- fortifications framework. Naka Shōhachiro investigated some gusuku in Amami Ōshima and discovered kuruwa and dry moats there. He claimed that the primary function of those gusuku was defensiveness, not religiousness as Nakamatsu claimed.

Osman was responsible for a firman in 1757 that preserved the Status Quo of various Holy Land sites for Christians, Muslims, and Jews. In the second year of his reign, Osman lost his mother, Şehsuvar Sultan, who had been in contact with his religiousness. Afterward, the oldest prince, Mehmed, died of illness on December 22, 1756. According to various sources, the funeral of the prince, controlled by the quarry, grand vizier and sheikh al-Islam, was attended by 5,000 people.

Researchers have been particularly interested in studying identity during adolescence because it is a developmental period crucial to identity development. During this period, adolescents have opportunities to explore their ethnic, cultural, and religious traditions. However, the freedom and flexibility of their exploration is typically within the constraints of their parents or caregiver. It was believed that religious identity and participation would both follow the same trajectory and decrease across time; hence, the studies that examined religiousness, which combines the two constructs.

They also offered women protection from male harassment in the packed buses and lecture halls by arranging mini-van services and separate seating in class. Those who joined the religious movement were called mitdayyinin (pl. form), which was used to refer to women and men who adopted a new appearance different from the norm of most urban Egyptians and behaved conservatively in public. They reached this state of religiousness by iqtina (conviction) and were in general not coerced to join.

Spengler described the process by which Enlightenment rationalism undermines and destroys itself, passing from unlimited optimism to unqualified skepticism. The Cartesian self-centered rationalism leads to schools of thought that do not cognize outside of their own constructed worlds, ignoring actual every-day life experience. It applies criticism to its own artificial world until it exhausts itself in meaninglessness. In reaction to the educated elites, the masses give rise to the Second Religiousness, which manifests as deeply suspicious of academia and science.

The author details rampant alcohol abuse at Georgetown Preparatory School, including downing beers with a music teacher from the school, while the teacher was entertained by a stripper. The author recounts a "100 Kegs or Bust" challenge, where the goal was to consume 100 kegs of beer before the end of the school year. Judge chronicles his exit from religiousness, followed by a return to Catholicism later in life. He criticizes those who diverge from traditional Catholicism and advocates for a return to more stringent religious practices.

Among Catholics, increased religiosity is associated with the intention to have more children, while on the other hand, increased religiousness among Protestants is associated with the intention to have fewer children. It has also been suggested that religions generally encourage lifestyles with fertility factors that, in turn, increase fertility.Page 118 in: For example, religious views on birth control are, in many religions, more restrictive than secular views, and such religious restrictions have been associated with increased fertility. Religion sometimes modifies the fertility effects of education and income.

In late December, the regiment moved to a new camp at Madison Run Station, halfway between Gordonsville and Orange Court House to establish permanent winter quarters. During the winter, the 41st Virginia joined with the other units of Lee's army in a broad turn to religiousness that would have implications throughout the American south after the war. Also during this time, Colonel Parham developed an unidentified illness that forced him on sickleave for most of the winter, and, eventually, would lead to his transfer. Lt. Colonel Joseph P. Minetree effectively commanded the regiment.

Nash 100 Southern chivalry and gentlemen's behavior, on the other hand, emphasized a paternalistic personal honor, and decorum over competition and cleverness.Young 83 Weaver claimed that women preferred the romanticized soldier to the materialistic businessman.Scotchie 36 The noncreedal faith that Weaver advocated (he was a nonpracticing Protestant) grew out of what he termed the South's "older religiousness."Young 84 The "religion" emphasized a respect for tradition and nature and for the Anglican/Episcopal church,Young 84-85 the established church in Virginia and south during the colonial era.

These terms are believed to have originally been coined by the late journalist in his 1992 book "Teksas Malatya". The term "white Turks" was meant to be analogous to the American WASP, and was used to describe an old elite who opposed the then- Prime Minister Turgut Özal because of his Kurdish origin, religiousness and lack of military service. The term was subsequently taken up by sociologist Nilüfer Göle and popularized by Turkish columnists, journalists and political scientists who used it to refer to various social groups in Turkey.

Parry's character was influenced by his religiousness, and besides the journals of his different voyages he also wrote a Lecture to Seamen, and Thoughts on the Parental Character of God. He was noted as "an evangelical [Christian] and an ardent advocate of moral reform in the navy." Parry also pioneered the use of canning techniques for food preservation on his Arctic voyages. However, his techniques were not infallible: in 1939 viable spores of certain heat-resistant bacteria were found in canned roast veal that had travelled with Parry to the Arctic Circle in 1824.

In her 2005 book, Die fremde Braut, she mixed autobiography, life stories of Turkish women, and literary forms with results of scientific investigations. Now her summary was that Turkish tradition and Islamic religiousness could very well be a hindrance for integration. According to her book, many of the young people born in Germany in the separation phase of their lives were married by their parents to a bride or a groom in their place of origin in Turkey, and then brought back to Germany. Thus, integration in Germany was intentionally made more difficult.

In religious scripture God is often described as by one's side, one's rock and fortress, one's strength, and many other terms that reflect an attachment relationship. Research done by Myers (1992), as mentioned by Granqvist and Kirkpatrick, on the psychological outcomes associated with "attachment to God" (such as religious faith giving believers a sense of optimism and hope for the future) suggest that at least some forms of religiousness are associated with the kind of confident, self-assured approach to life that a secure base is thought to provide.

Apparently, these assaults were reason for the cathedral chapter to file suits against the council and the citizens and to threaten with excommunications. Because of the determined reaction of the city, the matter fizzled out. Yet, it is telling that in this time of great religiousness, people were not sufficiently deterred by such threats of the church as not to partake in such carnival mischief. On February 2, 1298, Bishop Frederick agreed not to impose any excommunication, inhibition or interdict before the accused was duly cited and found guilty.

Many of them are related to the strong religiousness of the people in northern Portugal namely the shrines at Senhora da Peneda and São Bento da Porta Aberta. Others, such as Soajo and Lindoso, display small, traditional granaries built of granite, the espigueiros (from the Portuguese espiga, meaning spike). Probably the two most known and visited features are the many waterfalls, mostly the one near the old frontier station at Portela do Homem, and the Vilarinho das Furnas village, whenever the Vilarinho das Furnas Dam is low enough. Two domestic animals also deserve being noted.

Like the greater ones, M. Reger, H. Pfitzner and H. Kaminski, standing between the times, he strove to move from his epochally conditioned late-Romantic starting point to a penetration of traditional forms with new means of expression. His tonal language is often harsh, hardly ever persuasive through external effects, but rich in fine expressive-poetic traits. A strong ethical will of confession speaks from his main works. His violin concerto is often called by Hans Engel: Bruckner consecration and religiousness fulfilled, even more by the sage G. Mahlers.

In his Autobiographical Notes, Einstein wrote that he had gradually lost his faith early in childhood: > . . . I came—though the child of entirely irreligious (Jewish) parents—to a > deep religiousness, which, however, reached an abrupt end at the age of > twelve. Through the reading of popular scientific books I soon reached the > conviction that much in the stories of the Bible could not be true. The > consequence was a positively fanatic orgy of freethinking coupled with the > impression that youth is intentionally being deceived by the state through > lies; it was a crushing impression.

Globe and Mail 19 August 2006 Among his posts were statements like: > "Parents' anti-jihad/anti-'religiousness' talks are starting to effect [...] > come on bros, i need some jihad talks, anything! its like so dead my sources > for videos is no more either, [...] i know u guys can hook me up." > "Nowadays, for the most part, parents don't practice their [religion] much > to begin with, and when a kid says, 'o mommy, daddy, i want to fight for > ALLAH' automatically they say "NO! U WILL GO TO SCHOOL AND HAVE A FUTURE.

While the Big Five is the most commonly used model of personality, newer personality research suggests that the HEXACO model may be an improvement on the Big Five. The HEXACO model makes slight modification to the factors of the Big Five traits, but most notably it adds a sixth trait Honesty-Humility, which captures an individual's tendency towards honesty, humility, sincerity, greed-avoidance, and modesty. Religiosity has been positively correlated to Honesty-Humility, such that individuals who score higher on religiousness were also likely to score higher for Honesty-Humility. It is unclear, however, if these results would be replicated in other studies.

Due to shifting theological currents, this was eventually supplanted by a liberal-ecumenical interest in searching for Western-style universal truths in every cultural tradition. According to Timothy Fitzgerald, religion is not a universal feature of all cultures, but rather a particular idea that first developed in Europe under the influence of Christianity. Fitzgerald argues that from about the 4th century CE Western Europe and the rest of the world diverged. As Christianity became commonplace, the charismatic authority identified by Augustine, a quality we might today call religiousness, exerted a commanding influence at the local level.

Prior to the 20th century, Korean society was Neo-Confucian, and most Koreans were nontheists, who were not concerned with the question of whether or not God existed. Following the division of Korea in the mid-20th century, approximately 88% of South Koreans said they had no religious affiliation in 1964. While religiousness in South Korea experienced a sharp rise in the 20th century, the majority of South Koreans (56%) had no religious affiliation as of 2015 national census. According to a 2012 Gallup International poll, 15% of South Koreans said they were "convinced atheists," an increase from 11% in 2005.

The city draws upon and collects the life of broad surrounding regions. He contrasts the "true-type" rural born, with the nomadic, traditionless, irreligious, matter- of-fact, clever, unfruitful, and contemptuous-of-the-countryman city dweller. In the cities he sees only the "mob", not a people, hostile to the traditions that represent Culture (in Spengler's view these traditions are: nobility, church, privileges, dynasties, convention in art, and limits on scientific knowledge). City dwellers possess cold intelligence that confounds peasant wisdom, a new-fashioned naturalism in attitudes towards sex which are a return to primitive instincts, and a dying inner religiousness.

Whilst a substantial number of English and Scottish people did come over and settle during the Plantation of Ulster, they tended to disperse to other parts of the province resulting in those tasked with settling the land having to retain native Irish who remained predominantly Catholic. James VI & I's campaign to pacify the borders resulted in great numbers of Border Reiver families arriving in Ulster. The Border Reiver families were not known for their religiousness and the Reformation had made little impact on them. Once they had settled in Ulster they realised the advantages of becoming Protestants and conformed to the established church.

Certain foods and food preparations are required or proscribed by the religiousness or sumptuary laws, such as Islamic dietary laws and Jewish dietary laws. Culinary culture exchange is also an important factor for cuisine in many regions: Japan's first substantial and direct exposure to the West came with the arrival of European missionaries in the second half of the 16th century. At that time, the combination of Spanish and Portuguese game frying techniques with an East Asian method for cooking vegetables in oil led to the development of tempura, the "popular Japanese dish in which seafood and many different types of vegetables are coated with batter and deep fried".

And he was such an anthroposophist that > he would even give lectures. And this yearning for this tasty, say, reading, > […] starts hitting him ... and the book is not there, and the soul squeaks. For this reason, towards the end of his life Walter began to propagate religiousness in the spirit of Sister Faustyna Kowalska (officially today: Saint Maria Faustyna Kowalska of the Blessed Sacrament) and her attitude "Jesus, I trust in You". Walter did not claim that this approach could be turned into a general law, but he depicted it as an attitude towards God which should be at the root of everything else, regardless of other matters.

Necla Kelek received her doctorate with an investigation of Islamische Religiosität und ihre Bedeutung in der Lebenswelt von Schülerinnen und Schülern türkischer Herkunft (Islamic religiosity and its importance in the lives of schoolchildren of Turkish background), which appeared as a book in 2002 under the title of Islam im Alltag (Islam in Everyday Life). At that time, she came to the conclusion that schoolchildren individually learn Islam, adapt it to their needs, and use it to form their identity. Their Islamic religiousness is not a hindrance to integration, but, rather, an example of cultural change. Three years later, Kelek came to quite a different conclusions.

Omdahl had written threatening letters addressed to Hooks, warning her to not get close to her husband, but they appeared to have never even been sent, discovered in her belongings following her death. Stephen Root, Hartman's NewsRadio co-star, said that few people knew "the real Phil Hartman" as he was "one of those people who never seemed to come out of character", but he nevertheless gave the impression of a family man who cared deeply for his children. Hartman stated in 1997 that, though a non-practicing Catholic, he displayed a sense of religiousness. In his spare time, he enjoyed driving, flying, sailing, marksmanship, and playing the guitar.

Kalyanji Bhagat was born a farmer in the village of Ratadia, Games Wala in Kutch, Gujarat. Kalyanji's family name was Gala and the name Bhagat, a modification of bhakt, was a title given to their family by the King of Kutch for their religiousness. He arrived as a migrant in Bombay in 1941 and initially did odd jobs such as masala ferriwala (spice seller) to managing a grocery store. In the 1960s, when Kalyanji Bhagat was running a grocery shop in Worli, he began the first rudimentary form matka gambling by accepting bets based on the opening and closing rates of cotton traded on the New York wholesale market.

's seminal paper "Religiousness and Spirituality: Unfuzzying the Fuzzy". SBNR as a movement in America was delineated by author Sven Erlandson in his 2000 book Spiritual but not Religious. The phenomenon possibly started to emerge as a result of a new Romantic movement that began in the 1960s, whereas the relationship between the two has been remotely linked to William James' definition of religious experience, which he defines as the "feelings, acts and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine." Romantic movements tend to lean away from traditional religion and resemble spiritual movements in their endorsement of mystical, unorthodox, and exotic ways.

The latter was most strongly related to the Temperament and Character Inventory traits of high self-directedness and low harm avoidance. Self-directedness is associated with self-control and adaptability, whereas low harm avoidance is associated with emotional well-being. This suggests that self-transcendence may be a valid measure of areas of spirituality relating to spiritual beliefs, spiritual experiences, paranormal beliefs, and traditional religiousness, but is unrelated to having a sense of meaning and purpose in life which is more related to other features of personality. Additionally, the dissolution of the self in experience aspect of self-transcendence appears to have little relationship with spirituality and may be related to the more pathological aspects of the trait.

Most scientists agree that religiosity (also called religiousness) is not an independent personality trait, despite there being some commonality between their characteristics. Religiosity and personality traits both relate to one's feelings, thoughts, and behaviors. However, unlike for personality, one's level of religiosity is often measured by the presence or lack of belief in and relationship with a higher power, certain lifestyles or behaviors adopted for a higher power, and a sense of belonging with other followers of one's religion. Additionally, personality traits tend to follow a normal distribution, such that the majority of individuals' scores for a personality trait will be concentrated towards the middle, rather than being extremely high or low.

Some questionnaires, such as the Religious Orientation Scale, relate to different religious orientations, such as intrinsic and extrinsic religiousness, referring to different motivations for religious allegiance. A rather different approach, taken, for example, by Glock and Stark (1965), has been to list different dimensions of religion rather than different religious orientations, which relates to how an individual may manifest different forms of being religious. Glock and Stark's famous typology described five dimensions of religion – the doctrinal, the intellectual, the ethical-consequential, the ritual, and the experiential. In later work these authors subdivided the ritual dimension into devotional and public ritual, and also clarified that their distinction of religion along multiple dimensions was not identical to distinguishing religious orientations.

In return, with the help of the election allegiance, the Christian Democratic Party was able to ensure a parliament position for Sari Essayah, who had become famous as the holder of the World Record for walking. Under Bjarne Kallis's chairmanship, the European MP Eija-Riitta Korhola changed from the Liberal group (ELDR) to the National parties' group (EPP). Later, Korhola also changed her Finnish party membership from the Christian Democratic Party to the National Coalition Party, which caused the Christian Democratic Party to lose their only member position in the European Parliament. Under Kallis's chairmanship, the Christian Coalition, which had emphasised religiousness, changed into a general Christian democratic party, the Christian Democratic Party of Finland.

In Portrait of a Marxist as a Young Nun, Professor Helena Sheehan said that the analogy between commodity fetishism and religion is mistaken, because people do not worship money and commodities in the spiritual sense, by attributing to them supernatural powers. Human psychological beliefs about the value-relationships inherent to commodity fetishism are not religious beliefs, and do not possess the characteristics of spiritual beliefs. The proof of this interpretation lies in the possibility of a person's being a religious believer, despite being aware of commodity fetishism, and being critical of its manifestations; toppling the Golden Calf might be integral to one's religiousness, and such iconoclasm would lead to opposing all manifestations of idolatry.

Although the town has been known Itagüí in the national as a locality with a strong industrial and commercial vocation, it would still be a major cultural center of the Aburrá Valley and the Antioquia department. Itagüí shown to have important exponents of the art, in painting with Eladio Vélez, in writing, the poet Carlos Enrique Sierra and sculpture find Salvador Arango . Eladio Vélez On behalf of the School of Art this Eladio Vélez Art School Itagüí a historic place in providing artistic alternatives for citizens. The rich cultural treasures customs of a population cheerful, hardworking, with a high degree of religiousness and the strength of its own that since ancient characterizes Antioquia department.

The concept of "work ethic" is attached to the theodicy of fortune; thus, because of the Protestant "work ethic", there was a contribution of higher class outcomes and more education among Protestants. Those without the work ethic clung to the theodicy of misfortune, believing wealth and happiness were granted in the afterlife. Another example of how this belief of religious theodicy influences class, is that those of lower status, the poor, cling to deep religiousness and faith as a way to comfort themselves and provide hope for a more prosperous future, while those of higher status cling to the sacraments or actions that prove their right of possessing greater wealth. These two theodicies can be found in the denominational segregation within the religious community.

A 1972 monograph outlined Rajneesh's concept of sannyas. It was to be a worldwide movement, rooted in the affirmation of life, playful, joyful and based on science rather than belief and dogma. It would not rely on ideology and philosophy, but on practices, techniques and methods aiming to offer every individual the chance to discover and choose their own proper religious path; the intent was to lead people to an essential, universal religiousness. The movement would be open to people of all religions or of none, experimenting with the inner methods of all religions in their pure, original form, not seeking to synthesise them but to provide facilities whereby each might be revived, maintained and defended and their lost and hidden secrets rediscovered.

Additionally of concern is the paucity of research evaluating the validity of the self-transcendence as a measure of spiritual aspects of personality. Evidence relevant to the validity of the scale is provided by a study by MacDonald and Holland who found that people who were convinced that they had had a spiritual experience scored higher on self-transcendence compared to those who had not. Additionally they found that self-transcendence had positive and meaningful associations with four areas of spirituality: beliefs about the existence and relevance of spirituality; spiritual experience; paranormal beliefs; and traditional religiousness. (Although the dissolution of the self sub-dimension of self-transcendence had little relation with these things.) However, self-transcendence was largely unrelated to existential well-being.

But these liberties were inherent to human society, within which the natives were not considered because they were underdeveloped communities, without political organization nor commerce. Consequently, he advocated a mandate system where the inferior races had to be governed by superior races, a doctrine based on natural servility, and so if the uncivilized nations refused to be voluntarily subjugated, the war was morally legitimate. With Erasmus, the spirit of tolerance dies in Spain, as no reconciliation or commitment between Protestants and Catholics was reached, and the Counter-Reformation began; religious unity was persecuted, even within Christianity itself, so the Renaissance had finished. Nevertheless, the Spanish religiousness maintained its own parameters thanks to a new order, the Company of Jesus, founded by San Ignacio de Loyola (1491–1556).

555ff One type is symbolized by the Greek philosopher Socrates, whose passionate pursuit of the truth and individual conscience came into conflict with his society. Another type of religiousness is one characterized by the realization that the individual is sinful and is the source of untruth. In time, through revelation and in direct relationship with the paradox that is Jesus, the individual begins to see that his or her eternal salvation rests on a paradox—God, the transcendent, coming into time in human form to redeem human beings. For Kierkegaard, the very notion of this occurring was scandalous to human reason—indeed, it must be, and if it is not then one does not truly understand the Incarnation nor the meaning of human sinfulness.

The modifiable personality traits which might cause greater well-being have yet to be critically synthesised. However, there is evidence that certain traits are beneficial for individual happiness or performance: locus of control, curiosity, religiousness, spirituality, spiritual striving, sense of urgency, self-compassion, authenticity, growth mindset, positive mental attitudes, grit, goal orientation with a meta- analysis concluding that approach rather than avoidance goals are superior for performance; as well as prosocial rather than zero-sum goals. Researchers who have reported on the character traits of people with high and low life satisfaction found that character strengths which predict life satisfaction are zest, curiosity, hope, and humour. Character strengths that do not predict life satisfaction include appreciation of beauty and excellence, creativity, kindness, love of learning, and perspective.

The next "gate", entitled Shaar Heshbon HaNefesh, Gate of Self-Examination, contains an exhortation to take as serious view as possible of life, its obligations and opportunities for the soul's perfection, in order to attain to a state of purity in which is unfolded the higher faculty of the soul, which beholds the deeper mysteries of God, the sublime wisdom and beauty of a higher world inaccessible to other men. Bahya devotes Shaar HaPerishut, Gate of Seclusion from the World, to the relation of true religiousness to asceticism. Some amount of abstinence is, according to Bahya, a necessary discipline to curb man's passion and to turn the soul toward its higher destiny. Still, human life requires the cultivation of a world which God has formed to be inhabited, and the perpetuation of the race.

Javanese syncretistic religiousness has a strong popular base, outnumbering the santri and the support for Islamic political parties. Choy relates this to a Javanese apparent openness to new religions, but filtering out only those elements which fit into the Javanese culture. Choy mentions several reasons for this nominal Islamic identity: # The Islamic scholars in Java have been trained in curricula which were geared for social conditions of two or three centuries ago, lacking the ability to impart the spirit and sense of Islam; # The inability to summarise the principles of Islam in understandable basic points which can be applied to daily life; # Kebatinan can be learned and understood without the need to learn Arabic. In the early 20th century, several groups became formalised, developing systemetised teachings and rituals, thus offering a 'high' form of abangan religiosity, as an alternative to the 'high' Islam.

The singular concert engineered an atmosphere similar to recitals in churches: calm, sublimity, respect, humility; free of old-world religiousness and iconography. The audience were requested to enter the hall in silence, listen and observe in silence and leave the hall in silence. Merz has also co-written, appeared as a vocalist and musician with Victoria Williams, Fred Frith, Arto Lindsay, Orbital (band), Guy Called Gerald, Tom Middleton, Maxim (The Prodigy), Leftfield, Lemn Sissay, Leo Abrahams, Dive Index, Dan Le Sac, Dorit Chrysler, Tythe, Anne Marie Almedal, Manuel Troller, Kutti MC, has created remixes for Matthew Herbert, Dan Le Sac, Hayley Ross, produced the debut album of the band Jon Hood, and has lectured a songwriting masterclass at the Lucerne University of Applied Sciences and Arts. Merz is the 2018/19 Associated Artist at the Dampfzentrale Centre for Music and Contemporary Dance.

On the other hand, he was also inspired by his own religiousness; he composed many works to Christian religious texts, as well as Hussite Overture, a "protestant" instrumental work. Chronologically Saint Ludmila follows Symphony No. 7 in D Minor (finished in March, 1885), and both works are influenced by the actual historical events of that time. The year 1884 was restless for the Czechs; they organized demonstrations and patriotic manifestations of solidarity in the fight for freedom, the Austrian police had forbidden the singing of Czech songs, and the social situation was very tense. Dvořák turned to typical Czech and Slavonic themes during this time in order to support the national movement, although he was approached by his German publisher Simrock to depart from patriotic themes and instead create works based on world famous literary works.

John Traphagan, in Research on Aging, examined how the book can "raise questions about the extent to which basic ideas associated with the study of Judeo- Christian religions are meaningful in contexts such as Japan" and other Asian countries (p. 387). He argued that questions suggested for many of the 12 domains are irrelevant to understanding religiousness/spirituality in Japan.For example, "questions such as 'If I hear a sermon, I usually think about things that I have done wrong' (Fetzer Report 1999:36) are unlikely to be useful in Japan, because there is no tradition of confession and no sense of a need to confess one’s transgressions in order to achieve salvation. Sermons are not an important part of most religious gatherings, and when they do occur, they are not generally focused on moral behavior" (p. 404).

The matched-guise test is a sociolinguistic experimental technique used to determine the true feelings of an individual or community towards a specific language, dialect, or accent. This experiment was first introduced by Wallace Lambert and his colleagues at McGill University in 1960s to determine attitudes held by bilingual French Canadians towards English and French (Davies & Elder 2004:189, Agheyisi & Fishman, 1970). In this technique experimental candidates listening to apparently different speakers representing guises in two or more languages and evaluating those speakers across various traits including body height, good looks, leadership, sense of humor, intelligence, religiousness, self-confidence, dependability, kindness, ambition, sociability, character, and likability (Stefanowitsch 2005). Without the knowledge of the informant (the listener of guises), the speaker is actually a bilingual or polyglot and the reactions elicited by each of their linguistic guises are compared not as individual's guises but as actual speech of an individual.

Small religiousness of the Greek Catholic peasants and the ease with which they manipulated the Galician Russophiles, proclaiming the superiority of the Orthodox Church and the necessity of joining Galicia to Russia, raised the anxiety of the Austrian administration in an increasingly tense international situation. As in the case of Hniliczek's affair, the Austrian authorities considered it necessary to take a strong stand against the entire Russophile movement. One of the means of limiting Russophile movement was the recognition as an illegal pastoral activity of Orthodox priests ordained in Russia, who did not have the consent of the Metropolitan of Bukovina to serve in his Galicia jurisdiction. Fr. Sandowicz did not have such permission, but claimed that his direct superior was the Patriarch of Constantinople, and that the legitimacy of the Orthodox Church in Austria meant that any ordained cleric of this confession could operate in Galicia.

The Malmad is divided into brief chapters, according to the weekly Scriptural portions. In it Anatoli manifests a wide acquaintance not only with the classic Jewish exegetes, but also with Plato, Aristotle, Averroes, and the Vulgate, as well as with a large number of Christian institutions, some of which he ventures to criticize, such as celibacy and monastic castigation, as well as certain heretics (compare 15a, 98a, 115a); and he repeatedly appeals to his readers for a broader cultivation of the classic languages and the profane branches of learning. He indignantly repudiates the fanatical view of some coreligionists that all non-Jews have no souls —a belief reciprocated by the Gentiles of the time. To Anatoli all men are, in truth, formed in the image of God, though the Jews stand under a particular obligation to further the true cognition of God simply by reason of their election—"the Greeks had chosen wisdom as their pursuit; the Romans, power; and the Jews, religiousness" (l.c. 103b).

A metareview of 850 research papers on Religion in the United States concluded that "the majority of well-conducted studies found that higher levels of religious involvement are positively associated with indicators of psychological well- being (life satisfaction, happiness, positive affect, and higher morale) and with less depression, suicidal thoughts and behavior, drug/alcohol use/abuse". A review review of 147 studies states that religiousness is mildly associated with fewer depression symptoms and that life events can still increase depressive symptoms. In a metareview of 498 studies states that religious involvement in general is associated with:less depression, lower drug and alcohol abuse, less promiscuous sexual behaviors, reduced likelihood of suicide, lower rates of delinquency and crime, educational attainment and purpose or meaning in life. A meta analysis of 34 studies states that a positive relationship still emerges between religion and mental health even when using different conceptualizations of religiosity and mental health used in different studies.

In the 2009 interview for Przekrój magazine conducted by Piotr Najsztub in Warsaw, which marked her cabaret's return to the airwaves, Lipińska said that all she really wanted was to make the world a better place; there was no communism to begin with – she said – only the Soviet-style socialism which was bound to collapse. In the People's Republic of Poland she wanted to inform the public about the real state of affairs, because – as Lipińska said, 70 percent of viewers according to survey, could not make sense of the weather-report on state television. However, she is not pleased with what happened after the Revolutions of 1989, especially about the new-found religiousness visible across the country and the capitalist economy which makes everyone fear for their own unknown future. For over a dozen years, Lipińska was regularly publishing essays on culture in Twój Styl magazine leading to her own book of collected essays called Mój pamiętnik potoczny (My colloquial memoir) published in 2005.

As a result, many Albanians came to serve in the elite Janissary and the administrative Devşirme system. Among these were important historical figures, including Iljaz Hoxha, Hamza Kastrioti, Koca Davud Pasha, Zağanos Pasha, Köprülü Mehmed Pasha (head of the Köprülü family of Grand Viziers), the Bushati family, Sulejman Pasha, Edhem Pasha, Nezim Frakulla, Haxhi Shekreti, Hasan Zyko Kamberi, Ali Pasha of Gucia, Muhammad Ali ruler of Egypt,Research Institute for European and American Studies. The Balkan Muslim Presence Ali Pasha of Tepelena rose to become one of the most powerful Muslim Albanian rulers in western Rumelia. His diplomatic and administrative skills, his interest in modernist ideas and concepts, his popular religiousness, his religious neutrality, his win over the bands terrorizing the area, his ferocity and harshness in imposing law and order, and his looting practices towards persons and communities in order to increase his proceeds cause both the admiration and the criticism of his contemporaries.

The influence of the different tendencies in the study of Islam in the West has waxed and waned. Ibn Warraq believes "the rise of this revisionist school" may be dated from the Fifth colloquium of the Near Eastern History Group of Oxford University in July 1975, and Robert Hoyland believes revisionists were ascendant in the 1970s and 1980s. Prior to that, from World War II to sometime around the mid-1970s, there was what scholar Charles Adams describes as "a distinctive movement in the West, represented in both religious circles and the universities, whose purpose" was to show both a "greater appreciation of Islamic religiousness" and to foster "a new attitude toward it" And in doing so make "restitution for the sins of unsympathetic, hostile, or interested approaches that have plagued the tradition of Western Orientalism". cited in Herbert Berg gives Wilfred Cantwell Smith and W. Montgomery Watt as examples of proponents of this "irenic approach" (traditionalist) approach to Islamic history, and notes that the approach necessarily clashed with the questions and potential answers of revisionists since these clashed with Islamic doctrine.