نشریه ادیان و عرفان
سال پنجاه و چهارم شماره 2 (پاییز و زمستان 1400)

Cognitive anthropology studies human culture with the tools of cognitive sciences, and Thomas E. Lawson’s and Robert N. McCauley’s theory of the system of religious rituals is a pioneering work in this field. Lawson and McCauley try to provide a cognitive analysis of the structure of ritual as a type. They believe that such an analysis reveals the participants’ ritual competence, their largely unconscious knowledge, and their intuitive judgments about the nature of the quality of the rituals. According to them, rituals are actions, like other human actions, except that superhuman agents play a crucial role in them. Thus, the practice of religious rituals does not depend on theological knowledge, and an analysis of the action representation system and other systems responsible for reasoning about agents and actions is sufficient to discern the judgment of participants. This theory has at least six cognitive findings that, they believe, not only enable us to predict participants’ behaviors but also can be empirically tested.

During the reign of Khosrow Parviz, many Christians lived in Mesopotamia. The Church of the East in Mesopotamia, as one of the most important subdivisions of the Church of the East, was in disarray in that era. The purpose of this study is to examine the situation of this Church from the Reign of Khosrow Parviz until the fall of the Sasanian Dynasty. This research seeks to answer the question: what were the causes of the disorder of Church of the East in Mesopotamia in the reign of Khosrow Parviz until the fall of the Sasanian Dynasty? One of the important sources for the study of this period is the letters that Išō‘yahbIII (d.659 CE), Patriarch of the Church of the East in Mesopotamia which had been sent to the leaders of the Church at the time of Islamic Conquests. Analyzing the data and focusing on Išō‘yahbIII’s letters with a descriptive-analytical approach based on the historical method, showed that internal conflicts in this Church, which were political and doctrinal discrepancies, had endangered its existence. In fact, differences between the Nestorians and the Monophysites’ Christology had severely weakened the Church. Furthermore, the contradiction of the internal institutions of the Church had disturbed its consolidation. Some Zoroastrians, perceiving the lack of support from some Christians groups, began to disturb Christians and destroyed some churches and intensified the unrest. In fact, the disorder in the Church of the East in Mesopotamia had begun before the Islamic Conquest and from the beginning of the Islamic conquest until at least the fall of Sasanian dynasty, the Muslim rulers did not pose an acute problem for this Church.

In the 21st century, spirituality has become increasingly important in human societies and in the lives of the people of the world. Spiritual education has also been considered in education systems around the world and efforts have been made to give it a place in the school curriculum. The purpose of this article is to identify and explain the views of David Carr, a philosopher known for his work in the field of spiritual education, and to present the principles and methods based on these views. From the findings of this study, we conclude that the principles include rationality, character orientation, the association of religion and spirituality, the pervasiveness of values ​​and teaching truths and cultivating spiritual virtues with methods of capacity for criticism and dialogue, self-criticism, interest and respect for others, mutual participation in school and home, awareness of spirituality and understanding of values, application of art and literature, role modeling, application of virtuous instructors, application of science in spiritual education, training in the use of meditation, application of anecdotes and stories, and cultivation of theoretical and main virtues are possible. This research has been done using descriptive-analytical method.

“The Hobout” or “expulsion” of human from heaven has been vital to mankind in earth, whose appearance is mixed with a variety of unrest; The unrest that always reminders who is not his ultimate and his final example on the earth's butter and it is on the thought of providing a safe way to return to resurrection and Dar al-Salam Sakineh and God's mercy. The god who has been drawn for humans, that surrender and descent, it has also been recovered for homework, which is expressed in the language of divine religions. Safe and Aman, Selm and Salam and Sakineh and Mercy, Keywords For Missing Human Concepts and Issues, and “Jerusalem and Mecca, and Ultimately, Medina-to-Nabi (The city of Prophet)” with the center of the Mercy's Prophet (PBUH), which is the “Rahmat-ton-lel-Alamin” and a The source of security and Islam and the purity and cleansing of pollution and unrest agents are given to him in the expression of previous prophets. Stances and rumudes are evident in this regard. The paper analyzed as a descriptive and adaptive topics and analyzes the prominent role of the Worthy Prophet in plotting the path of Sakineh and relaxation in various mental, physical, cultural and spiritual formats.

Christology of Paul of Samosata was condemned to heresy in the 3rd century AD by the Synod of Antioch for its emphasis on the mere humanity of Jesus and the denial of the substantive divinity and preexistence of Christ. This Christology revolves around the three axes of the historical Christ, the God-like man, and the saving prophet, and shows that Jesus that like other human beings, is composed of soul and body but more transcendent, and was born of Mary at a point in history; With his moral development, he became worthy of the grace of the Son of God and attained the position of a prophet and the promised Messiah, who had already been designed in the plan of God's salvation. He was united with the will of God by his death to save human beings and to conquer the original sin of man. By looking at early Christianity, the author argues that the Christology of Paul Samosata, which is most closely related to early Christianity, revived the intellectual tradition of Jesus Christ and the thought of the early Christians, who considered Jesus to be a mere human. on the other hand, it is in opposition to the Catholic logos-cosmology Christology, which believes in the divinity and humanity of Jesus.

There are different opinions about the nature and creation of Iblis. Mystics believe that he has a definite heavenly and judicial origin but some consider him to be the soul of Amara, some consider him an illusion, and some consider him to be one of the two poles of existence and the manifestation of the name of divine misguider. In this research, descriptive method and content analysis of texts with emphasis on interpretive-mystical sources, with the aim of gaining a new knowledge of the nature and creation of Iblis has been used which states that his appearance in the form of Satan and his simultaneity with the creation of man with authority also show that his existence is attributed to the existential aspects of man as the perfect man is all-encompassing. From the point of view of the two interpretations of Islamic mysticism about man - such as "great man", "small man" - or "comprehensive Being", depending on how we look at Iblis, he can exist both inside and outside man. But in both cases, it depends on human existence.

Humans form schemas in their minds to better understand abstract concepts. These schemas are conceptual constructions, resulting from an experience that man gains from his environment. One of these abstract concepts that Baha- Valad sought to objectify is the concept of nothing. Nothing in Islamic mysticism does not mean absolute nothingness. For this reason, many images of nothing have been presented by mystics. When Baha- Valad is speaking of his mystical experiences and revelations, expresses the abstract concept of nothing through the language of various ideas and image schemas. In this article, the authors have studied the image schemas as of nothing in education with a cognitive approach. The method of this research is descriptive-analytical and based on the obtained data, it can be concluded: Each of the schemes of merging, iteration, scale, process, object, force, matching, path, link, splitting and contact somehow can understand the concept of nothing in the form of an objective phenomenon. The containment schema also has the highest frequency, because Baha believes that everything comes into being from nothing. In fact, nothing is a place, where the universe appears to be made from the invisible substances.

This research is based on Stuart Hall's theory of representation. By adopting this method, it intends to express the relationship between understanding the apocalypse and understanding the historical end with the conquest of Iran by Muslim Arabs according to the contents of Dēnkard's text. Thus, there is no meaningful proposition or belief outside the discourse of the Zoroastrian religion for the followers of that religion; And the causes of events are understood and interpreted in the context of the discourse rather than in the light of contemporary reality This discourse narrates the defeat of the Iranians and the conquest of Iranshahr with the hopeful elements of the end of the millennium, and the promised emergence and end of history.

Every spring in the village of Esfanjan in the city of Osko, East Azerbaijan Province, a ritual is performed on the axis of the sacrifice of a cow, which includes important elements of Iranian beliefs and rituals. According to this ancient tradition, the people of this village bought the bull that had been considered for a long time and returned it to the village on Thursday morning, which is 36 days past spring, and received the people's vows from the doors of the houses. After drinking the water of the subterranean aqueduct to the cow, they take it to the shrine of Pir Sang, which is located at the top of a hill next to the abode, and turn it around. They then descend from the hill and lead the victim to the top of the altar hill on the other side of the village, where they slaughter a girl near what they believe to be a missing place so that the cow's blood can flow through a groove into the pit and rain down. The study of the article in both field and documentary forms includes the description of religion and religious analysis and its myths, according to which the demand for rain, the myth of the absence of a girl and the sacrifice of a cow are the three main aspects of this religion based on Iranian culture. After Nowruz, it is also comparable to the "Mediozerm Gah" or "Mian Bahar" of the Zoroastrians. This ritual is also an unparalleled example in the variety of ritual elements, and in addition to the main elements includes defecation, collecting vows, moving cows in the village, bleeding in the absence of the girl, using the victim's blood for infertility, dividing and cooking the victim's meat.

Shah Nematullah Vali's long and abundant acquaintance with the Qur'an and the extensive use of verses of Qur'an in his works, persuaded the author to ask a question about shah’s principles of cognitive Quran and inspiration and to read these principles that influenced his encounter with the holy Qur'an. This article has researched and analyzed his principles of cognitive Quran in two groups: the observational principles of the text and comprehension by descriptive method and analyzing the content of the Shah's verses and charter. The most important principles of Shah's cognitive text are: The epistemological view of inspiration, in which the emergence of the science of truth and the decent of abstract rational concepts are perceptible. Inspiration is spiritual opening and revelation. Other Shah’s principles of cognitive text are the outer and inner polarity of the holy Qur'an, the difference of related sciences from each of them, the unity of the holy Qur'an and the perfect human and the objectivity of the words of the Prophet and inspiration, as well as the symbolic and allusive interpretation of the words of the holy Qur'an. But the observational principles of understanding the Qur'an from Shah Vali's point of view are: The necessity of heartfelt faith to reach the conscience and Islam to understand the appearance of the Qur'an, assigning the interpretation of the appearance of similarities to the pole of time, contemplation in the holy Qur'an, its descent on the heart and fairness to the rules of the verses. Also, the necessity of using the hadiths of the Prophet and Imams and applying the findings of theoretical mysticism in understanding and interpreting the verses is other principles for understanding the holy Qur'an.

This article examines the laws of the Anglican Church over the centuries,  regarding the marriage of priests and the challenges they face, as well as women's priesthood positions and their natural rights. The Anglican religion, one of the leading denominations of Christianity, was founded and established in the Episcopal Church of England. It is an independent religion. Although it was formed from within Protestantism, but is religiously different from it.  Marriage and priestly positions are notable in this religion. The marriage laws in this church have undergone many and significant changes and innovations over the centuries. In the early centuries of Christianity, medieval Europe enforced the law according to the precepts of the Shari'a. The Fourth Lateran Council (1215) forbade secret marriage. The marriages were to be publicly announced by the priests in the church. Church positions were held in such a discriminatory manner that women were seldom placed in their proper place and their abilities were completely ignored.

One of the important issues in philosophy and mysticism is the quality of the issuance of plurals from the unit and the issue of the first creature. Ibn Barrajan (d. 536 AH), an Andalusian mystic, had dealt with this issue and had used the term Abd-e Kulli. The purpose of this paper is to study the term Abd-e Kulli from Ibn Barrajan's point of view. Its findings indicate that according to Ibn Barrajan, Abd-e Kulli is the first creature of God and the mediator of the creation, which was created in the image of God. Abd-e Kulli is a comprehensive and unified being that includes all creatures. Abd-e Kulli was created from nothing. According to Ibn Barrajan, the Qur'anic phrase "the whole thing" refers to Abd-e Kulli. Ibn Barrajan uses the allegories of the man in worshiping, Adam (AS) -Abd-e Juz'i- and the ship in explaining Abd-e Kulli. Although the phrase "Abd-e Kulli" has no significant use in mystical works, it seems that he was influenced by the Brethren of Purity in this matter and influenced Ibn Arabi.