سهراب مروتی

Religion is a great divine gift that is given to humans by God's chosen ones, and since then, since there is an influence and depth in it, human life has acquired a religious color. But since religiosity is connected with the truth of human existence and his life, this research has examined the truth of religion and religiosity based on a new theory, and analyzed the components of religiosity. Finally, due to the fact that functions of important topics related to this category with intra-religious religion have been explained to explain the valuable functions of religiosity for the individual lives of religious people.Religion is a great divine gift that is given to humans by God's chosen ones, and since then, since there is an influence and depth in it, human life has acquired a religious color. But since religiosity is connected with the truth of human existence and his life, this research has examined the truth of religion and religiosity based on a new theory, and analyzed the components of religiosity. Finally, due to the fact that functions of important topics related to this category with intra-religious religion have been explained to explain the valuable functions of religiosity for the individual lives of religious people.

Narcissism is an individual or group phenomenon in which individuals and groups become unhealthily enamored with them, perceiving themselves as superior to others. This condition has also infiltrated the realm of religion and spirituality, being recognized as one of the ills of religiosity. The present study aims to describe and explain religious narcissism and its components. It employs a descriptive-analytical method with a focus on the psychological foundations of narcissism to elucidate this phenomenon. The results indicate that it manifests in both religious individuals and groups or movements, leading them to issue reprimands and excommunications against others. The results demonstrate that despite its multiple components, the basis of the beliefs of the individual and the narcissistic religious movement centers around three core components: "Self-righteousness, absolutism, and exclusivism," which also encompass other components. Under the shadow of these three components—discussed in the psychology of narcissism under terms such as a sense of righteousness, superiority, self-centeredness, and exclusivity—narcissistic individuals and groups believe that in comparison to others, they are special and superior, that goodness is what they perceive it to be, and that evil is what they deny. They maintain an egocentric focus on themselves and their needs, convinced that everything is meant for them.

Narcissistic personality disorder is one of the ten types of personality disorder, which is defined by the main characteristic of a pervasive pattern of self-arrogance (in the world of imagination or behavior), the need for admiration, and lack of empathy; In addition, other features have been proposed for this type of disorder, all of which are known as diagnostic features. In psychological texts, these characteristics are defined in two categories: attitudinal characteristics and behavioral characteristics. The purpose of this research was to investigate and redefine the behavioral characteristics of people with narcissistic personality disorder.

Methods and Materials: 

The method of conducting this descriptive research was content analysis and one of the types of interdisciplinary studies that were conducted from the perspective of psychology, Quran and Hadith; The library method was also used to collect its data.

The findings of the research showed that the characteristics of self-arrogance, shamelessness, jealousy, showing off, self-centeredness, power orientation, humiliation and exploitation of others are among the behavioral characteristics of this disorder, which are found in psychology and Islamic teachings have been taken into consideration.

The results of the research showed that narcissistic personality disorder has a set of behavioral characteristics that manifest both in relation to the narcissist himself and in relation to others. Although in the religious approach personality disorder and its characteristics are beyond what is proposed in psychology, however, following the verses and traditions and matching with the psychological foundations, a set of characteristics It was found that in both its religious and psychological aspects, it has been mentioned and explained as the behavioral characteristics of narcissistic people.

Internal supervision is a form of self-care that reflects an individual's ability to control their internal behaviors and external actions, guiding them in their conduct. The importance and necessity of self-control are emphasized in both the Qur'an, with the verse "Move not your tongue with it to hasten with the recitation of the Qur'an," and in the Hadith, with the saying Imam Ali emphasizes the importance of self-control by likening anger to a burning fire that can be extinguished through suppression. This notion of self-control is viewed as a means of internal care, involving the regulation and observation of one's actions and thoughts. The study aims to examine the various dimensions of internal control as outlined in the Qur'an and Hadith, as well as the strategies for achieving it. Additionally, it seeks to compare these dimensions with Homans's theory on self-control. The purpose of this study was to examine the dimensions of internal control in the Qur'an and Hadith, the strategies for its implementation, and the comparison of George Homans's theory with these dimensions. The findings reveal that Homans' perspective, rooted in utilitarian principles, emphasizes reward exchange among actors and is based on the concepts of "tendency towards goodness" and "rationalism" in human behavior.  The theory posits three general propositions - success, stimulus, and deprivation - indicating that human behavior and self-control are influenced by the prospect of gain or loss. In contrast, the Quran and Hadith emphasize internal supervision as a key pathway to spiritual salvation. By juxtaposing Homans' exchange theory with the principles of self-control in these religious texts, we can glean insights into the mechanisms of self-regulation and personal growth. In conclusion, a dual strategy comprising cognitive and behavioral approaches is proposed for achieving self-control. Homans' behaviorism offers a unique perspective on human behavior, asserting that psychological phenomena can be elucidated through behavioral analysis. By integrating cognitive and behavioral components, individuals can enhance their internal strength and external resilience, fostering a proactive stance towards self-control. 

In psychological studies, narcissistic personality disorder is one of the types of personality disorders that is characterized by multiple characteristics - exclusive to itself or shared with other disorders. As the latest edition of the American Psychiatric Association's Diagnostic and Statistical Manual of Mental Disorders has emphasized, arrogance and self-conceited feeling are the most important characteristics of a narcissist. The purpose of this research is to analyze and explain this feature and component, and in it, an attempt has been made to explain what it is from the perspective of Islamic teachings and the basics of psychology. In this research, while examining the Qur'anic and narrative expressions, in addition to the concept of arrogance, which indicates a self-conceited feeling and is related to the concept of self-conceit in narcissistic personality disorder, the concepts of "baghi, taghi, batar, farah, Marah, Ata, Khoyala and Hamiat-e-Jahiliyat" were also found, which are included in the subcategory of arrogance, and each of them indicates one of the characteristics of self-arrogance in narcissistic personality disorder.

The different dimensions and complexities of narcissistic personality disorder became the basis for the efforts of psychologists and psychiatrists to separate the spectrums and various manifestations of this type of disorder, the result of which is the compilation of types called main and sub-types of narcissistic personality. The present study was conducted with the aim of studying and investigating the typology of narcissistic personality disorder from the perspective of Theodore Millon - which is considered as one of the subtypes - with an attitude to Quranic and hadith teachings.

Methods and Materials: 

This research is one of the interdisciplinary studies that has dealt with the subject under discussion by descriptive method and content analysis, relying on psychological sources as well as Quranic and hadith teachings.

According to the findings of the research, the immoral narcissist, compensatory, professional lover and elitist are the four subtypes proposed by Theodore Millon in this field.

The result indicates that Millon's desired types for narcissistic personality disorder have been extracted and proposed on the basis of blending with other pathological personality styles.

The complexity and various manifestations of the narcissist personality made efforts to organize and categorize them by psychologists and psychoanalysts.The result of these efforts was initially to formulate the main types of narcissism.These efforts did not end here and some researchers proposed other types for this type of disorder, which are known as subtypes. Among these researchers is Ben Bursten, who proposed four subtypes: dependent, paranoid, manipulative, and phallic.The purpose of this research was to investigate this type of typology based on Islamic teachings.

This research has studied and analyzed the four types of Ibn Burstan in a descriptive-analytical way and with an attitude towards Quranic and hadith teachings.

The findings of the research showed that Bursten's typology, which has been less discussed in related researches, is extensive and includes the characteristics of other types of personality disorders, as well as with some characteristics of personalities in the Holy Quran and The narrations match.

 According to the results of the research, the narcissistic personality, their types and characteristics can be calculated from Quranic and hadith teachings and used in Islamic psychology studies.

"Religion" is the most effective institution in creating social order and stability, and the teachings of the Holy Quran always move to strengthen the rule of religion. Some factors cause damage to the rule of religion and create religious anomalies. In the Holy Quran, the concept of religious anomaly can be followed in the form of three concepts of retrogression, apostasy and eclecticism. This article intends to study the role of these three elements in religious anomaly by using the method of qualitative content analysis. The findings confirm that reaction or "religious retrogression" indicates the interest of people to return to the religious conditions of the past, which results in divisions in the interconnected ranks of religious people. Apostasy is "turning away from religion" and putting it aside. Apostasy is a fundamental Norm-breaking in which the holiness of religion is attacked. In eclecticism, religion seems to be the norm of a society; but in fact, some parts are acted upon and some parts are left out. In such a case, people in a religious community do not have a common standard for doing their work, and the community loses its common religious discourse. That is why the danger of eclecticism is far greater than retrogression and apostasy. The result is that the function of these three factors has limited and threatened the life of religion and is contrary to the desired religious status that is considered by the Holy Quran.

Knowing the principles of interpretation of the various commentators is very crucial to understanding their interpretations. In the introduction of their commentaries, most of the commentators have mentioned their interpretation principles; Al-Tahir Ibn Ashur is one of the greatest commentators of the school of caliphs; Hussein Fadlullah is also one of the commentators and researchers of the Shiite school. Although these two commentators have written valuable commentaries, their commentaries have not yet reached their proper position and remain unknown in many respects; Due to the importance of these two interpretations and also because of the role that these two interpretations can play in proximity of the views of the two Shiite and Sunni schools, this article tries to introduce these commentators by referring to these interpretations in a comparative analytical way to extract the interpretive principals of these commentators and has stated the aspects of their coincidence and difference; except in the case of abrogation, in many cases they had very close and consistent interpretive principles.

The purpose of the current research is to compare narcissism in psychology with the concept of wonder in Islamic teachings, and it has tried to address the question of what is the relationship between the two?

This research has dealt with the topic under discussion by means of descriptive and content analysis, relying on psychological sources as well as the verses of the Holy Qur'an and the infallible narratives (AS).

The findings of the research show that these two have a considerable overlap; Some of the indicators of narcissism, such as self-exaltation, the need for admiration and mental preoccupation with fantasizing about one's abilities, can be found in the concept of wonder. with the difference that in wonder, there is inherent self-superiority, but in narcissism, a person's self-superiority is the result of comparison with others; Or that in the state of wonder, a person has confidence in the perfection of a certain quality in himself, while in narcissism, this belief does not exist; Rather, it is this kind of look towards his imaginary self that finds meaning and not his real self.

Based on the findings of the research, it can be concluded that the word "Ojb" among the other words used has the most conceptual affinity with narcissism and narcissism, and therefore it can be considered as a suitable substitute for them.

Improving the quality level of relationships and benefiting as much as possible from social life is one of the moral and educational goals of the Quran, which is expressed in the social verses. This is an interdisciplinary and applied research paper with the aim of extracting and representing the components, harms and strategies of optimal social communication and the link between Quranic teachings and modern sciences, carried out by the method of qualitative content analysis and combining the triangle of behavior mechanism (cognition, emotion, behavior). and Bandura's social cognitive theory (personal, environmental, behavioral determinants) and by following the three stages of pathology (identification, diagnosis, prevention or treatment) has achieved an innovative structure in providing a model for optimal communication that is in accordance with the findings of psychological science and the teachings Quran confirms it. Based on the verses, this research has firstly identified the components of the desired communication, then diagnosed the damages and finally presented strategies to increase the quality of communication and prevent and treat its damages in four cognitive, emotional, behavioral and environmental dimensions. The result is that components such as: self-awareness, self-control, communication skills in the individual dimension and trust, security, justice, and social support in the environmental dimension can play a significant role in creating and maintaining a desirable relationship. In the diagnosis stage, harms such as: narcissism, incompatibility, and violation of rights in the individual dimension and individualism, partisanship, class differences, and conflict in the environmental dimension can take the relationship out of the desired and effective state. In the prevention and treatment phase, guides such as: intellectual discipline, emotional discipline and speech discipline; Each one has a systematic structure that can create a huge change in the direction of improving social relations.

One of the most important functions of the verses of the Qur'an is human growth and excellence in the shadow of correct education. Therefore, one of the richest approaches to the verses is their interpretation based on educational issues and the reasons for their correct revelation. In this regard, the Holy Qur'an introduces the Prophet as a good example. On the other hand, some accuse him of injustice based on unscientific and intentional material, and based on the reasons for the incorrect revelation of verses, and consider the Holy Qur'an to be ineffective in guiding human beings due to mentioning these private issues of his life. According to them, the design of these issues in the Qur'an shows that the Qur'an is fabricated and ungodly. The first verses of Tahrir surah are one of the issues raised on this claim. Therefore, the present study, with a descriptive, analytical approach, with a library method and citing reliable sources, has revealed the reasons for the real revelation of this surah and has responded to the doubts in this regard. Finally, it has examined the usefulness of the verses in cases such as negligence, compassion, resolving the truth, secrecy, realism in expectations, and so on.

Among the issues related to the stability of the system in any society, attention is usually paid to the political-sovereign affairs of that society. Nowadays, due to the many cultural and political problems that have arisen in societies, it is necessary to pay attention to political and governance affairs, and it should be determined what the role and effects of religious management are in these affairs. By explaining it, it is possible to take steps towards preservation and independence in society; because God's prophets assumed the leadership of their time according to the divine decrees. Therefore, the current research investigated the role and effects of religious management of political and governance affairs with a descriptive-analytical method and by referring to verses and narrations. The results indicated that rulers play important roles in societies. Some of the roles that a ruler with religious management has in society are taking responsibility, supervision, respect for rights, rescuing the oppressed, creating unity, and establishing security. Also, the effects of the rulers’ religious management in the society are preventing the influence of enemies by being aware of suspicions, preventing hypocrisy by being aware of the actions of hypocrites, gaining people's trust by keeping the country's military secrets, increasing political authority by keeping manpower, getting rid of Fitna pointed out by preserving the Velayat-e Faqih, and reducing social corruption by restoring the good and forbidding the evil.

Pathological narcissism is a type of personality disorder characterized by self-arrogance, lack of empathy, sense of entitlement, fragile self-esteem, need for admiration and approval, exploitation of others, etc. In psychological studies, one of the causes of this disorder is the undesirable parenting of parents and their incorrect parenting style. Considering the special view of Islam on the role of parents in raising their children and the formation of their balanced and positive personality, the present research is a comparative study of the effect of parenting style on the formation of children's narcissism from the perspective of psychology and Quranic and hadith foundations. and in the shadow of these two types of attitudes, with the method of qualitative content analysis, it seeks to answer the question, how does unfavorable parenting lead to children's narcissism? The findings of the research show that there is a reciprocal action between the way of parenting and parenting of parents and the personality of their children; Therefore, in the heart of narcissistic disorder, the void of playing the role of desirable parenting is seen as a valuable energy. This gap, especially in the two indicators of love and control (caring), is more visible due to being caught in the trap of excesses and is highly influential in children's narcissism.

Religion, when manifested from the divine to the human form, becomes rich and diverse and appears in new forms called the types of religiosity. This article intends to study one of the manifestations of religiosity in the Holy Quran using the method of qualitative content analysis with the focus on "changing the position of a religious person due to being in different situations." The findings confirm that being in a position of religiosity is caused by factors such as gaining profit and repelling worldly and otherworldly losses, society being in certain conditions and lack of awareness and knowledge of religious people from different dimensions of the path of religiosity. The result is that in situational religiosity, the place of religion is constantly subject to change and transformation. This practice harms the religious life of individuals and is in opposition to one of the most central teachings of the Qur'an, namely "endurance". Religious people can provide immunity from situational religiosity by using self-knowledge and being on the path of consciousness.

Intellectual discipline is a new and innovative combination of discipline in the field of thinking and looks at controlled and measured thought.

The purpose of this article is to explain the systematic structure of intellectual discipline in the Qur'an.

The present study has been written by content analysis method and with reference to Quranic verses.

Statements related to intellectual discipline in the Qur'an are explained in four parts: Basics (necessity of thankfulness, distinction from other beings, prevention of entering hell, responsibility of members, superiority of thinkers, foolish filthiness, falling into the position of the worst being); Prerequisites (positive: piety, forbearance, and negative: following desires, pluralism, personality, blind imitation); Requirements (freedom of thought, respect for opinions and ideas, questioning, truth-seeking, science); And the obstacles (threat, fear, haste, love and hate, anger and rage).

Correct thinking in the Qur'an has a systematic structure that includes all four basic elements of a systematic and systematic network. The application of this research in the religious education of students, especially in the early years of entering the university, can create a great change in their way of thinking and lead them to intellectual growth and excellence.

Emotional discipline is a new and innovative combination of discipline in the field of emotions and looks at controlled and measured emotions. This study aims to explain the systematic structure of emotional discipline in the Qur'an and has been written in a descriptive analytical manner and with reference to verses states that emotional discipline in the Qur'an has a complete structure including all four basic elements of a systematic network. This research is in the section of the principles dedicated to God in the knowledge of true good and evil, the passage of the world and return to God, God's awareness and surroundings of affairs, the rule of God's will, superiority in the shadow of faith, God's companionship, monopoly of honor in God, decline of sorrow And sorrow by the will of God, return to God; In the section of positive preliminaries to follow the divine commands, pray out of fear and hope, rejoice in the divine grace, understand the ephemerality of the world; In negative preconditions to avoid the province of Satan, not to be afraid of the people; In the section on the requirements for patience, anger, forgiveness, complaining to God; And in the obstacles to dealing with anger, impatience and happiness, he has achieved unrighteousness, and finally, he has drawn the conceptual network of emotional discipline in Karim.

The Holy Quran is the last divine book to guide mankind. Man is always striving for spiritual growth and the verses of the Qur'an can be used for spiritual education. Among the verses of the word "Yehdi", one of the words also means education. With 53 repetitions in verses, it has the highest frequency in "Hoda" derivatives. Today, attention to spiritual matters has been reduced due to entering the field of technology and materialistic views. Therefore, the need to pay attention to spiritual intelligence for spiritual education is of great importance. The purpose of this study is to explain the concept of spiritual education in the Qur'an by extracting "Jewish" derivatives in spiritual education. The research method is descriptive-analytical. The study population is all the verses of the Holy Quran and the statistical sample of verses related to the word "Yahdi". In this research, by referring to interpretations and contemplation in verses, first the concept of spiritual intelligence in verses is explained and then all educational propositions are purposefully extracted and the role of components in spiritual education is determined. The results of the present study, by analyzing the content of the verses and their thematic classification simultaneously and continuously measuring the focus and orientation of the verses, indicate that the concept of spiritual intelligence of the verb "Yahdi" has four main pillars: 1. Fundamentals of strengthening spiritual belief ; 2. The ability to understand spiritual truths; 3. Making spiritual behaviors meaningful.

Tawakkul (dependence on Allah) is the firm belief in the occurrence of all things by God and the non-interference of any power over anything except through Him. Tawakkul in the affairs of life is one of the most important commands of God and His messengers, which is the result of many factors, including love for God. The present study explains the relationship between trusting and loving God, through a descriptive-analytical method and library-software sources and quoting Quranic verses, narrations and sayings of religious leaders. According to the results of this study, there is a significant correlation between tawakkul and love of God in all its forms, so that the requirement of trust in God is to love Him. Hence, tawakkul which is based on love of God, is one of the highest degrees of tawakkul; because in this way, the person wisely and lovingly recognizes the ownership of God over all human affairs and does not consider anyone as a sharer in it, and as a result of this knowledge, he considers only Him as the source of happenings and to achieve his goals, while providing the necessary means, he considers their effect to be influential by the power of God. Therefore, loving God as an inner motivation paves the way for the realization of material and spiritual activities, and tawakkul as one of its fruits in one's life is a valuable way to seek God's help, improve the quality of life and double the power to get rid of fear, reduce anxiety and stress, and create a calm and energetic life.

Correct interpretation of Quranic verses has been considered as one of the necessities of Islamic society throughout the history of Islam till now. One of the important prerequisites in interpreting the verses is having the correct recitation narrated by the Prophet (PBUH). The commentators of the Holy Quran have taken different approaches to the issue of differences in recitation. One of the most important of these approaches is to critique the popular recitation and choose the correct recitation from among the various recitations. Allama Tabatabai is one of the commentators who have interpreted the verses of the Quran with this insight. The current research with descriptive-analytical approach deals with investigating Allama’s viewpoint concerning the differences in recitations and its effect on interpretational comprehension in Al-Mizan. In the face of the problem of differences in recitations in a different way, sometimes he prefers the popular recitation sometimes according to different criteria such as the context of the verses, avoidance of grammatical extra-strict, the necessity of the meaning of nature, compliance with the Islamic obvious ruling, compliance with rational arguments and so forth, he prefers the unusual recitation and sometimes, despite pointing out the difference in recitations, he refused to prefer one over the other. Explaining his criteria and patterns in the critique and preference of recitations, as well as the analysis of recitations that have been mentioned without a preferred reason, is one of the most important topics of this research of the present study

Many commentators of the first centuries of the revelation of the Qur'an have examined the meaning of "interpretation". But it has been studied by commentators for a long time due to the ambiguity in the meaning of this word. The purpose of the present study is to collect information in a library method and process it in a descriptive-analytical method, first to explain the concept of "interpretation" from the perspective of Ayatollah Javadi Amoli and then to review it. The results of this article indicate that: "Interpretation" from the point of view of Ayatollah Javadi Amoli are objective and external examples that will appear in the resurrection. "Interpretation" is directly related to "Wow" in verse 7 of Al-Imran and verses (A'raf 187; Naza'at / 42). The "enma" of confinement in these two verses has not been considered by the commentators who believe in the inflection of "wow". Ayatollah Javadi Amoli in Surah Al-Imran considers "Wow" as an emotion and believes that the interpretation of verses is considered by God Almighty and firm in science, and this view is not consistent with the general definition of "interpretation", because The interpretation of the analogies, which includes the Day of Judgment and its attributes, is not known in detail except by God Almighty. In fact, the meaning of "interpretation" should be such that "wow"; "Resurrection and its attributes"; "Objective and external examples"; Cover "science of similarities" rationally and comprehensively.

"Faith" and "belief" are among the keywords on the subject of religiosity, which in many religious texts are often used side by side and sometimes as two synonymous words, and "believing man" as a frequent statement in many Research is observed. But from the point of view of Western theologians, these two words are not only different but also contradictory. According to the definition of faith and belief of Western theologians, two types of religiosity called "religious religiosity" can be followed with the main component of the religious person's fluidity, and "religious religiosity" with the main component of the religious person's lack of fluidity. This article intends to study the "religious religiosity" as one of the manifestations of religiosity in the Holy Quran, using the method of qualitative content analysis, in the form of four components of narcissism, prejudice, rigidity and prejudice. The findings confirm that the religiosity of some of the People of the Book, infidels and polytheists is a religious religiosity and the most important consequence of this type of religiosity is the stillness and conscious deprivation of guidance that has a deterrent role in human religious education.

The issue of translating the Holy Quran is one of the discussions in the field of Quran research which especially in the last century has faced many ambiguities and questions such as the possibility of translating the quran, Permission to translate the Quran, the principles and conditions of the translation of the quran and the basics of translation of the quran, In some cases, it has led to controversy,burning and shredding translation and the issuance of an apostasy sentence for translators and believers in translation.The book "Critical Analysis of Translating the Holy Quran" by Dr. Sohrab Morovati has been written with the aim of answering these kinds of questions and ambiguities. According to the author, this is the first source in Persian and has answered all the questions in a documented and reasoned manner. therefore, the author of this article intends to examine and critique the mentioned work with the aim of explaining its strengths and weaknesses in this way and to introduce it to the reader of the work. The research has been done with a descriptive-analytical approach, in a documentary method and based on common principles and methods in criticizing written sources.

When religion changes from a divine form to a human form, it appears in new forms called religiosity types. This article intends to study one of the manifestations of religiosity in the Holy Quran called self-centeredness, using the method of qualitative content analysis, in the form of three components; Non-sovereignty of religion, justification and selection. Findings show that a religious person goes through a part of the path of religiosity without guidance by actions such as prioritizing his / her diagnosis over the recognition of religious authorities, justifying self-centered actions, and selective approaches. This practice harms the individual and social life of religion. Because on the one hand, due to the lack of a comprehensive understanding of religion, these people follow the path of religiosity with error, and on the other hand, with the emergence of these incomplete understandings in the public sphere, the complete existence and subjectivity of religion is impaired and sectarianism is created. . The conclusion is that self-centered religiosity marginalizes the superiority of religion in the context of human life and is in opposition to the most fundamental issue of religiosity in the Holy Qur'an, namely "submission".

Religion, as one of the most important and long-standing human institutions, has always been in interaction with social systems. In such a way that these systems have been influenced and have been influenced. The religious approach of societies and the changes in their religiosity, which are manifested in different religious styles, are clear examples of these reciprocal relations. Religious developments are based on the theoretical model of "gyro" based on the three pillars of factors, conditions and agents of change. This article intends to study the role of the three pillars mentioned in the developments of religiosity from the perspective of the Holy Quran by using the method of qualitative content analysis. The findings confirm that in the Holy Quran, "factors" such as population, economic infrastructure and values ​​by their effective action create the ground for religious change and "conditions" play an important role in the actualization of "factors". they do. Agents and elites also contribute to changes in religiosity through "decision-making" and "modeling", and in some cases can direct changes in religiosity to their liking through streamlining. The result is that in a change of religiosity, all three elements share, but "circumstances" can affect those two elements.