Relevant bibliographies by topics / Contributions in religious psychology

Academic literature on the topic 'Contributions in religious psychology'

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Published: 25 July 2024
Last updated: 31 July 2024

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Journal articles on the topic "Contributions in religious psychology"

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Sundararajan, Louise. "Religious awe: Potential contributions of negative theology to psychology, "positive" or otherwise." Journal of Theoretical and Philosophical Psychology 22, no. 2 (2002): 174–97. http://dx.doi.org/10.1037/h0091221.

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Belzen, Jacob. "Beyond Freud in Psychoanalytic Psychology of Religion? On the Discussion of Religion as Projection." Journal of Religion in Europe 3, no. 1 (2010): 1–33. http://dx.doi.org/10.1163/187489210x12597396698708.

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AbstractIn 1907, Sigmund Freud initiated the psychoanalytic psychology of religion, until the present day the most important contributor to the psychology of religion literature in general, and the branch of psychological critique of religion best known outside of psychology circles (having drawn attention from a multitude of philosophers, theologians and scholars on religion). One often reads that of the remarks made by Freud about religion would be, that it is a 'projection.' While not being original (the claim had been earlier articulated many times, from Greek philosophy until Feuerbach), it has been regarded as Freud's major contribution to the (psychological) critique of religion, especially in vulgarized psychoanalytic parlance. This paper reviews what has been stated about religion as projection by psychoanalysts and other scholars. Also correcting some common misreadings of Freud, the paper is especially inquiring whether and in which sense progress has been booked in the psychology of religion, touching briefly on some contemporary contributions to the field from neurobiology, cognitive science and evolutionary psychology.
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Spilka, Bernard. "Religion and Science in Early American Psychology." Journal of Psychology and Theology 15, no. 1 (March 1987): 3–9. http://dx.doi.org/10.1177/009164718701500101.

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Most texts in the history of psychology ignore American contributions prior to the appearance of Hall and James. This may be a function of the strong religious inclinations of the pre-Jamesians, but there is reason to believe their views were of significance to the later development of American psychology. The present article attempts to place the psychology of this time into historical-cultural context, and then explicate the nature of science during that period The paramount place of religion in this philosophical psychology is discussed Finally, the implications of these ideas for contemporary psychology are brought to the fore. The need for further attention to the work of these religious American philosopher-psychologists is emphasized.
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Lownsdale, Scott. "Faith Development across the Life Span: Fowler's Integrative Work." Journal of Psychology and Theology 25, no. 1 (March 1997): 49–63. http://dx.doi.org/10.1177/009164719702500105.

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Fowler's faith development theory is a relatively recent achievement in cognitive developmental psychology, based on the earlier work of Piaget and Kohlberg in cognitive and moral development, and is a significant contribution to the integration of theology and psychology. In this article, an attempt is made to acquaint the reader with (a) some major reasons for the scientific study of faith development, (b) a brief history of the contributions of theorists prior to Fowler, and (c) a basic understanding of faith development theory, in terms of the concepts and stages described by Fowler. In conclusion, several implications of Fowler's work for psychotherapists and religious educators are discussed.
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Francis, Leslie J. "Psychological Perspectives on Religious Education." Brill Research Perspectives in Religion and Education 1, no. 2 (January 27, 2020): 1–89. http://dx.doi.org/10.1163/25895303-12340002.

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Abstract In this publication the contributions made by the individual differences tradition of psychology over the past 50 years to research in religious education are reviewed and assessed. In this context religious education is conceived broadly to embrace what takes place in schools, within religious communities, and within households across the age span. The opening section roots the analysis within the tradition of developmental psychology and the research that flourished in the area of religious development during the 1960s. It is from these foundations that current interest in the individual differences approach emerges. Subsequent sections examine the centrality of the attitudinal dimension of religion, discuss the place of personality in the individual differences tradition, explore sex as a core individual difference in religion, map the correlates, antecedents and consequences of individual differences in religious affect or attitudes, review research into the distinctiveness and effectiveness of church schools and the family in religious nurture, identify the factors that account for individual differences in attitude toward religious diversity, explore the relevance of the individual differences tradition for adult religious education, and explore the implications of the individual differences tradition for biblical hermeneutics and discipleship learning.
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Krus, David J., and James M. Webb. "Contributions to Psychohistory: XXII. Quantification of Santayana's Cultural Schism Theory." Psychological Reports 72, no. 1 (February 1993): 319–25. http://dx.doi.org/10.2466/pr0.1993.72.1.319.

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The January 12th, 1991 U.S. Congress vote giving President Bush powers to initiate military operations against Iraq was analyzed with respect to personal and religious backgrounds of the voting Senators and Representatives. Aside from party affiliation, the outcome of the vote was significantly associated with religious affiliations of the members of Congress. These empirical findings are interpreted within the theoretical context of Santayana's hypothesis that the Catholic-Protestant schism is one of the determinants of the niveau of our society.
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Watson, Terri S., Shelley Burdine Prevost, Sally Faries, and Funmi Para-Mallam. "Gender Differences in the Integration Literature: A Content Analysis of JPT and JPC by Gender and Integration Type." Journal of Psychology and Theology 29, no. 1 (March 2001): 52–61. http://dx.doi.org/10.1177/009164710102900106.

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The current project asks the questions: Do “women's ways of knowing,” particularly women's ways of knowing God as evidenced in the literature on women's spirituality, imply that women have a unique contribution to make to the integration literature? Do feminine perspectives on integration provide a necessary ‘corrective’ to the largely theoretica literature? Based on a review of feminist contributions to theology, spirituality, philosophy, and psychology, it was hypothesized that female authors' contributions to the integration literature would emphasize practical, clinical, and experiential integration. A content analysis of the past ten years of integration articles in the Journal of Psychology and Theology and the Journal of Psychology and Christianity was conducted to examine the relationship between gender and type of integration. Significant variations in the frequency of male and female first authorship across types of integration were found. Gender differences in the frequency of interdisciplinary, intradisciplinary-clinical, and faith-praxis integration articles contributed most towards the variations: Female authors were more likely to author clinical and faith-praxis integration articles, and male authors were more likely to author interdisciplinary integration articles. Implications are explored regarding the benefits of including feminine thought as an integral partner in the task of integration and spiritual formation.
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Davis, Jaclyn M., Kerry E. Horrell, Tamara L. Anderson, and M. Elizabeth Lewis Hall. "Religious and Role Contributions to the Marital Satisfaction of Evangelical Women." Journal of Psychology and Theology 46, no. 3 (August 29, 2018): 184–98. http://dx.doi.org/10.1177/0091647118794244.

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The present study examined how Evangelical Christian women’s marital satisfaction is related to religiosity (i.e., religious commitment and sanctification of marriage), role ideology, and role congruence. Societal messages surrounding roles in marriage tend to conflict with conservative Christian messages, and therefore Evangelical women likely experience unique tension while attempting to negotiate roles in their marriages. Two-hundred forty-nine Evangelical Christian women from across the United States were administered a survey containing a measure of religious commitment, two sanctification of marriage scales, a role ideology attitudinal scale, and a role congruence scale. The results indicated that greater levels of religious commitment and sanctification predicted marital satisfaction. Furthermore, sanctification predicted satisfaction above and beyond religious commitment. Women who demonstrated role congruence were found to be more satisfied with their marriages. More egalitarian women were found to experience greater role congruence, though role ideology was not significantly related to marital satisfaction. The Manifestation of God facet of sanctification moderated the relationships between both role ideology and religious commitment, and marital satisfaction. The findings from this study suggest that religion has important implications for the marital satisfaction of Evangelical women, both in itself and through its interaction with role-related variables.
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Hunter, William F., and Marvin K. Mayers. "Psychology and Missions: Reflections on Status and Need." Journal of Psychology and Theology 15, no. 4 (December 1987): 269–72. http://dx.doi.org/10.1177/009164718701500401.

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This article is the Editors’ introduction to the second Journal of Psychology and Theology special issue on Psychology and Missions. It proposes some reasons for the uneasy acceptance by conservatives of an adjunctive or supportive role in missions by psychology and the other behavioral sciences. The extant literature on Psychology and Missions is unified by an underlying assumption that mission endeavor and its personnel are important issues for psychology and other behavioral sciences. The contributions to the literature from the Journal of Psychology and Theology's first two special issues on Psychology and Missions suggest that the area is still very broad in its approach and focus. A concerted and coordinated direction of research is required in future studies.
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O'Donnell, Kelly S. "Community Psychology and Unreached Peoples: Applications to Needs and Resource Assessment." Journal of Psychology and Theology 14, no. 3 (September 1986): 213–23. http://dx.doi.org/10.1177/009164718601400304.

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This article explores the relationship between community psychology and frontier missions. Similarities between these two fields, such as their common perspectives on delivering services to underserved populations, provide points of contact between them. Specific focus is placed on community psychology contributions to missionaries and mission agencies in the area of needs and resource assessment The application of community psychology assessment techniques is discussed by highlighting their use on a frontier project targeting the Nahuatl people of Mexico. Some suggestions for additional applications of community psychology are given.
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Dissertations / Theses on the topic "Contributions in religious psychology"

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Homolka, Steffany J. "Divine Struggles: Parents' Contributions and Attachment to God as a Mediator." Case Western Reserve University School of Graduate Studies / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=case1386785400.

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Lewis, Christopher Alan. "An empirical contribution to the psychology of religion : examination of issues in measurement, life-satisfaction and personality theory." Thesis, University of Ulster, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.342438.

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Zock, Tanja Henriëtte. "A psychology of ultimate concern : Erik H. Erikson's contribution to the psychology of religion /." Amsterdam : Rodopi, 1990. http://catalogue.bnf.fr/ark:/12148/cb35486579h.

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Jecmen, David Joseph. "Toward an integration of spirituality and psychology : a contribution from metaphysical tradition /." The Ohio State University, 1993. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487846354482292.

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Bitter, James Robert. "Contributions to Adlerian Psychology." Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etsu_books/2.

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Reflections on the ideas of Adlerian masters. An interview with Heinz Ansbacher / J.R. Bitter and J. West -- On neurosis / J.R. Bitter -- Dreikurs' holistic medicine / C. Nappier Carr and J.R. Bitter -- An interview with Harold Mosak / J.R. Bitter -- Adlerian brief therapy with individuals. Adlerian brief therapy with individuals / J.R. Bitter and W.G. Nicoll -- Relational strategies / J. Bitter and W.G. Nicoll -- Adlerian group counseling. Adlerian group counseling / M.A. Sonstegard and J.R. Bitter -- Counseling children in groups / M.A. Sonstegard and J.R. Bitter --Adlerian couples and family counseling and therapy. Family mapping and family constellations / J.R. Bitter -- Communication styles, personality priorities, and social interest / J. Bitter -- Conscious motivations / J.R. Bitter -- The mistake notions of adults with children / J.R. Bitter -- Two approaches to counseling parents alone / J.R. Bitter -- Human conversations / J.R. Bitter and R. Byrd -- A Study on early recollectons. Early recollections vesus created memory / S.B. Barker and J.R. Bitter -- An Adlerian-feminist approach to therapy. Reclaiming a pro-feminist orientation in Adlerian therapy / J.R. Bitter et al. -- Reconsidering narcissism / J.R. Bitter -- Adlerian therapy and social construction. Integrating narrative therapy with Adlerian lifestyle assessment / J.G. Disque and J.R. Bitter -- Emotion, experience, and early recollections / J.G. Disque and J.R. Bitter -- Final thoughts. Am I an Adlerian? / J.R. Bitter.
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Monette, Barbara. "The Anabaptist Contributions to the Idea of Religious Liberty." PDXScholar, 1994. https://pdxscholar.library.pdx.edu/open_access_etds/5060.

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The relationship between ideas and history is important in order to understand the past and the present. The idea of religious liberty and the realization of that ideal in sixteenth-century Europe by the Anabaptists in Switzerland and South Germany in the 1520s was considered to be revolutionary in a society characterized by the union of church and state. The main impetus of the idea of religious liberty for the Anabaptists was the application of the New Testament standard of the Christian church, which was an independent congregation of believers marked only by adult baptism. The purpose of the present study is to demonstrate the contributions of the Swiss Anabaptists to the idea of religious liberty by looking at the ministries and activities of three major leaders of the early Swiss movement: Conrad Grebel, Michael Sattler, and Balthasar Hubmaier. This thesis takes up the modern form of religious liberty as analyzed by twentieth-century authorities, as a framework for better understanding the contributions of the Anabaptists. My research then explores the establishment of the first Anabaptist church in history, the Zollikon church outside of Zurich, and examines its organization membership, motives, and strategies for evangelizing Switzerland. In all areas influenced by the Anabaptists, there was considerable acceptance of their doctrine of a separated church. Their teaching on liberty of conscience also influenced people in towns such as Zollikon and Waldshut. Possible historical links between the Anabaptist doctrines and establishment of later Baptist denominations are shown.
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Wallace, Judith Maureen. "The contributions of spirituality and religious practices to children's happiness." Thesis, University of British Columbia, 2010. http://hdl.handle.net/2429/19996.

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The relations between happiness and spirituality and religious practices in children aged 8-12 years were examined. Participants included 320 students in Grades 4-6 in both public and private (faith based) schools in Western Canada and their parents. Children rated their happiness using the Subjective Happiness Scale and the Oxford Happiness Questionnaire, Short Form, their spirituality using the Spiritual Well-Being Questionnaire, and their religiousness using the Religious Practice Scale adapted from the Brief Multidimensional Measurement of Religiousness/Spirituality. In addition, parents rated their children’s happiness using the Faces Scale, a single-item measure. Bivariate correlations indicated religious practices were not related to children’s happiness. Multiple regression analyses indicated that spirituality accounted for between 5-25% of the variance in children’s happiness, depending on the person rating happiness (i.e., parents vs. children), and the happiness measure utilized. The Personal domain of spirituality accounted for a unique amount of the variance in children’s happiness over and above the combined effect of all spirituality variables, again depending on the person rating happiness (i.e., parents vs. children), and the happiness measure utilized. Children who reported higher levels of meaning, purpose, and values in their own life reported higher levels of happiness as rated by themselves and their parents. Hierarchical regression analyses indicated that spirituality accounted for between 6-28% of the variance in children’s happiness, depending on the person rating happiness (i.e., parents vs. children), and the happiness measure utilized when gender and school were controlled for. Gender did not explain any of the happiness variance but school (public vs. private) did. The results of the current study parallel research investigating the relation between happiness and spirituality and religion in adolescents and adults. Limitations of the current study and future direction for research in spirituality and happiness are discussed.
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Sidiropoulou, Chryssi. "Wittgenstein, the self and religious life." Thesis, University of Wales Trinity Saint David, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683124.

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Tan, Kang San. "An examination of dual religious belonging theology : contributions to evangelical missiology." Thesis, University of Aberdeen, 2015. http://digitool.abdn.ac.uk:80/webclient/DeliveryManager?pid=229438.

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Dual religious belonging is a phenomenon of individuals who identify themselves as followers of more than one religious tradition. People of faiths may find themselves in different degrees of dual or multi-religious conditions due to growing up in inter-religious marriages of their parents, exposure to multi-religious traditions or inter-religious encounters. The thesis of this study is to argue for the legitimacy of “Dual Religious Belonging” for Christians coming from Asian religious backgrounds through an assessment of the threefold theology of religions. It concludes that “Universal Access Exclusivism” can be the best model for sustaining dual religious belonging from an Evangelical perspective. The study seeks to answer the following primary research questions: 1) Theologically, can Evangelical Christians belong to more than one religious tradition? What are the arguments forwarded for dual religious belonging and how do Christians develop a theological assessment of such phenomena, particularly for Christians who hold on to the finality of Jesus Christ for salvation? 2) Within the threefold model of theology of religions, which theology can best sustain dual religious belonging for Evangelical Christians? The study offers a comparative examination of the pluralist theology of Paul Knitter, the inclusivist theology of Raimon Panikkar and the exclusivist theology of Harold Netland. The secondary research question is what are some contributions of dual religious belonging theology toward an Evangelical contextual missiology? Specifically, some contributions toward “insider movements” debates and Christian discipleship for those coming from different faith traditions will be considered. The study seeks to, first, offer a critique against pluralist and inclusivist theologies for multiple and double religious belonging, and second, forward a proposal for dual religious belonging theology for followers of Jesus Christ coming from mixed religious backgrounds from an Evangelical perspective.
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Ferguson, Harvie. "Søren Kierkegaard's religious psychology of melancholy." Thesis, University of Glasgow, 1994. http://theses.gla.ac.uk/1459/.

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Part One deals with social and historical aspects of melancholy in relation to the emergence of modernity. It is argued that one way of understanding modernity is in terms of the emergence of a characteristic world view associated with Copernicanism, and that this transformation 'from the closed world to the infinite universe' is the context within which the old term 'melancholy' was redefined in terms of the modern experience of 'motion', 'distance' and 'reflection'. It is argued that an initial understanding of this relation provides a meaningful context for the reading of Kierkegaard's comments on his own society, particularly those contained in his Two Ages, his varied journalistic production, and his thesis, The Concept of Irony. Part Two attempts to define and present three distinct perspectives within which psychological, philosophical and religious dimensions of melancholy are explored. I have termed these perspectives, respectively, topological, anthropological and philosophical. Not only the aesthetic works, but the 'theory of the spheres' - which has played a central part in much contemporary literature on Kierkegaard - are here treated as exemplifying a topological approach to the central issues of modernity. In contrast to this horizontal perspective, and cutting across it a various points, a distinctively vertical analysis of experience is explored in a number of anthropological works, including, The Concept of Anxiety. An openly philosophical analysis of modernity is then presented, using the works attributed to Johannes Climacus and Anti-Climacus. Part Three, as distinct from the secular works discussed in Parts One and Two, deals with Kierkegaard's explicitly religious writings. In these works, it is argued, Kierkegaard offers a description of religiously transformed, non-melancholic experience. He does so, however, by way of contrast with the melancholy which remains central to both our immediate and reflective forms of self-understanding.
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Books on the topic "Contributions in religious psychology"

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Ajmal, Muhammad. Muslim contributions to psychotherapy and other essays. Islamabad, Pakistan: National Institute of Psychology, Centre of Excellence, Quaid-i-Azam University, 1986.

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Harris, E. A. The formation of the soul: A study of the process of adult religious learning with special reference to Søren Kierkegaard's philosophical religious anthropology. [Stockholm]: E. Harris, 1997.

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Cordner, G. Michael. Pastoral theology's & pastoral psychology's contributions to helping heal a violent world. Surakarta, Indonesia: International Pastoral Care Network for Social Responsibility, 1996.

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ʻAbd al-Badīʻ ʻAbd al-ʻAzīz ʻUmar Khūlī. al-Tarbiyah wa-al-taʻlīm ʻinda Ibn al-Jawzī. al-Qāhirah: ʻĀlam al-Kutub, 1990.

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1937-, Martin Luther H., Goss James 1939-, and American Academy of Religion. Meeting., eds. Essays on Jung and the study of religion. Lanham, MD: University Press of America, 1985.

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McDonald, Ross. The potential contribution of Indian spiritual psychology to the sustainability of humankind and the environment. Calcutta: Management Centre for Human Values, Indian Institute of Management, 2002.

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Henseler, Heinz. Religion, Illusion?: Eine psychoanalytische Deutung. Göttingen: Steidl, 1995.

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Giménez Segura, Ma. del Carmen. Judaísmo, psicoanálisis y sexualidad femenina. Barcelona: Anthropos, 1991.

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1820-1903, Spencer Herbert, Hudson William Henry 1862-1918, Duncan David 1839-1923, and Taylor M. W, eds. Herbert Spencer, collected writings. London: Routledge/Thoemmes Press, 1996.

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W, Taylor M., ed. Herbert Spencer: Contemporary assessments. London: Routledge/Thoemmes, 1996.

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Book chapters on the topic "Contributions in religious psychology"

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Louchakova-Schwartz, Olga. "Religious Experience and the Practice of Psychology: Commentary on Part 4." In Contributions to Phenomenology, 331–39. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-21575-0_20.

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Shafranske, Edward P. "The Scientific Study of Positive Psychology, Religion/Spirituality, and Mental Health." In Handbook of Positive Psychology, Religion, and Spirituality, 345–58. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_22.

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AbstractIn the past 20 years, over 11,000 published articles have examined the relationship between religion and spirituality (R/S) and mental health. This chapter summarizes that literature, drawing on recent meta-analyses and narrative reviews while focusing on mood, anxiety, and trauma-related disorders. Complex associations exist between R/S and mental health, with the preponderance of the research suggesting generally modest, positive effects. The impacts of religious/spiritual involvement, meaning making, religious coping, and spiritual struggles are considered. Following this review, the psychological processes in R/S are examined from the perspective of positive psychology. The interrelated contributions of positive emotion, virtues, and meaning making are identified as essential aspects of R/S that promote well-being and are associated with mental health. Commonalities between religion and spirituality are found in their capacities to evoke positive emotions, support meaning making, and foster the cultivation of virtues. The intersections between secular (positive psychology) and sacred (religious/spiritual) pathways to mental health are highlighted, an integrative conceptual model is proposed, and recommendations for future research are offered.
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Coyle, Adrian. "Counselling Psychology Contributions to Religion and Spirituality." In Therapy and Beyond, 259–75. Chichester, UK: John Wiley & Sons, Ltd, 2010. http://dx.doi.org/10.1002/9780470667279.ch16.

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Singh, Kamlesh, Kamalpreet Kaur Sohi, Harshmeet Kaur, and Purnima Singh. "Buddhism and Its Contribution to Positive Psychology." In Religious and Spiritual Practices in India, 113–39. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-99-2397-7_6.

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Tsang, Jo-Ann, Rosemary L. Al-Kire, Edward B. Davis, Hilary N. Alwood, and Wade C. Rowatt. "Methodological Diversity in Positive Psychology and the Psychology of Religion and Spirituality." In Handbook of Positive Psychology, Religion, and Spirituality, 113–27. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_8.

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AbstractAlthough psychologists were certainly not the first to study flourishing, virtues, spirituality, and religiousness, one of their key contributions has been to examine these constructs using the scientific method. Complex concepts such as gratitude, humility, spirituality, and religiousness present unique challenges to researchers, requiring them to utilize equal doses of scientific rigor and methodological ingenuity. In this chapter, we describe some of these efforts in both positive psychology and the psychology of religion/spirituality (R/S). Specifically, we provide examples of research using correlational cross-sectional data, longitudinal data, experiments, field research, and qualitative and mixed methods. We then discuss the strengths and weaknesses of using each approach to study positive psychological and religious/spiritual constructs. We note some advances in technology that may open new directions for research, and we discuss future directions for the fields, including issues of research transparency and the need for cross-cultural research.
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Mancuso, Elizabeth Krumrei, and Rosemond Travis Lorona. "The Scientific Study of Life Satisfaction and Religion/Spirituality." In Handbook of Positive Psychology, Religion, and Spirituality, 299–313. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_19.

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AbstractOne way in which religion and spirituality are relevant to the science and practice of positive psychology is through their links to life satisfaction. This chapter reviews scientific research on the relationship between religion/spirituality and life satisfaction. After providing conceptual definitions, we offer an overview of findings from systematic reviews, meta-analyses, and large-scale studies, which collectively indicate there is a small, positive relationship between religion/spirituality and life satisfaction. We highlight longitudinal evidence indicating that religion/spirituality predict future life satisfaction, but we acknowledge that the size and nature of this relationship can differ between individuals, communities, and countries. We discuss these and other nuances. Next, we explore reasons for the links between religion/spirituality and life satisfaction, including the possibility that religion/spirituality can promote social connection, meaning, hope, coping, and physical health, all of which promote life satisfaction. At the same time, we take a nonreductionistic approach that acknowledges the unique contributions of religion/spirituality to life satisfaction—contributions that cannot fully be explained on the basis of indirect influences. We review the predominant limitations in this body of research and offer suggestions for advancing the study of religion/spirituality and life satisfaction. Finally, we conclude with applied implications for clinicians and religious/spiritual leaders.
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Captari, Laura E., Laura Shannonhouse, Jamie D. Aten, and Jordan D. Snyder. "Building Spiritual Fortitude and Resilience Following Disaster: Synthesizing the Contributions of Positive Psychology and Religion/Spirituality." In Handbook of Positive Psychology, Religion, and Spirituality, 475–90. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_30.

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AbstractThis chapter examines the intersections of positive psychology and religion/spirituality in the context of disasters. We review the salience of religious/spiritual (R/S) processes in coping with mass trauma and summarize several strength-based disaster recovery theories that contribute to a holistic understanding of survivors’ and communities’ adaptation processes. Building on this review, we propose and describe the systemic model of Disaster Spiritual Fortitude and Resilience (DSFR). This is the first spiritually integrated disaster recovery model that (a) captures both strengths and vulnerabilities across holistic domains of human experience while also (b) considering across-time interactional effects between the individual and their multilevel socioecological context (at interpersonal, community, and larger societal levels). Implications for practitioners and community leaders working in disaster and humanitarian contexts are provided, along with recommendations for guiding science, practice, and policymaking.
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Getz, Donald, and Stephen J. Page. "The contribution of anthropology, sociology, philosophy, religious studies and psychology to event studies." In Event Studies, 97–138. Fourth Edition. | New York : Routledge, 2020. | Series: Events management series | “First edition published by Butterworth-Heinemann 2007. Third edition published by Routledge 2016”—T.p. verso.: Routledge, 2019. http://dx.doi.org/10.4324/9780429023002-3.

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Captari, Laura E., Steven J. Sandage, Richard A. Vandiver, Peter J. Jankowski, and Joshua N. Hook. "Integrating Positive Psychology, Religion/Spirituality, and a Virtue Focus Within Culturally Responsive Mental Healthcare." In Handbook of Positive Psychology, Religion, and Spirituality, 413–28. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-10274-5_26.

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AbstractAlthough both positive psychology and religious/spiritual traditions share a common focus on human strengths and holistic development, in mental healthcare, there has been little systematic integration of these fields. In this chapter, we overview key terms and synthesize meta-analytic evidence for spiritually integrated interventions (SIIs), positive psychology interventions (PPIs), and virtue-based interventions (VBIs). Through the lens of virtue ethics, we propose that growth in virtuousness fosters flourishing, which consists of more than the absence of psychological distress and includes greater well-being, meaning in life, relational maturity, and community contribution. We detail a research prospectus guided by virtue ethics to support the development of an integrated line of applied clinical research. In particular, we call for practice-based studies that attend to diversity and equity considerations and address reductionistic misapplications of virtue (which we call virtue bypass). Finally, we discuss innovative clinical and community applications, including the utility of a dialectical and contextual perspective, the need to consider both individual and communal flourishing, and the potential for communities as intervention sites.
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Richer, Paul. "Psychology." In Contributions to Phenomenology, 577–81. Dordrecht: Springer Netherlands, 1997. http://dx.doi.org/10.1007/978-94-017-5344-9_130.

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Conference papers on the topic "Contributions in religious psychology"

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Fan, Ziran. "Digital Money Transfer Application Optimized for Religious Contributions." In 2022 3rd International Conference on Artificial Intelligence, Robotics and Control (AIRC). IEEE, 2022. http://dx.doi.org/10.1109/airc56195.2022.9836976.

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Boiliu, Noh Ibrahim, Evi Deliviana, Maglon F. Banamtuan, Donna Sampaleng, and Harun Y. Natonis. "Methodological Dialogue Between Christian Religious Education and Psychology." In 2nd Annual Conference on blended learning, educational technology and Innovation (ACBLETI 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210615.059.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Kyle, Jennifer. "Spirituality as a Predictor of Reduced Suicide Risk in a Religiously and Ethnically Diverse Youth Sample." In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2014. http://dx.doi.org/10.4087/rrgn8796.

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Cross-cultural suicide research on spiritual faith as a protective factor in youth is limited. The aim of this study is to examine spiritual faith as a predictor of passive suicidal ideation in a racially and religiously diverse sample of college-aged youth. Participants (N = 243) completed self-report instruments to assess suicidality, social support, reasons for living as well as existential and religious well-being. Over 50% of the sample reported identifying with a racial group including Asian, Hispanic and Black. Approximately 81% of participants reported they had spiritual beliefs (N = 196) representing a variety of religions, including Catholicism, Judaism and Islam. Analyses of variance were used to assess any mean group differences for race, gender and having a religious affiliation using each of the predictor variables. Although racial group differences were not found significant, the analysis yielded significant results for gender, where females reported more reasons for living than males. And for those with religious affiliation, participants reported higher levels of social support, religious well-being and reasons for living. In the final regression model, over and above the influence of gender and religious affiliation, positive faith-based beliefs along with social support was associated to lower levels of passive ideation. Implications of findings and future research are also discussed.
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Aslandogan, Y. Alp, and Bekir Cinar. "A SUNNI MUSLIM SCHOLAR’S HUMANITARIAN AND RELIGIOUS REJECTION OF VIOLENCE AGAINST CIVILIANS." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/yynr3033.

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This paper analyses the multi-faceted response of a Sunni-Hanafi scholar, Fethullah Gülen, to the phenomenon of violence against civilians under a religious rhetoric. Gülen’s response involves four components: (a) humanitarian, (b) religious, (c) political or realist, and (d) practical/educational. (a) Gülen categorically condemns acts of violence against innocent non-combatants including women and children as inhuman. (b) Gülen sets out the principles of Islamic jurisprudence that invalidate any declaration of war by individuals or groups: hence, such self-declared wars under the banner of Islam cannot be regarded as legitimate. He refutes ‘the end justifies the means’ argument, calling it a Marxist-Communist rhetoric, with no Islamic justification whatever. (c) While discussing misunderstanding, misrepresentation and abuse of religious texts, Gülen hints at the presence of individuals, interest groups, and other entities that benefit from friction and violent conflict. He suggests that the possibility should be considered that some individuals have been manipulated, perhaps even ‘hypnotised’ through special drugs, to carry out actions they would otherwise not carry out. (d) Gülen offers practical approaches to rooting out the problem of hate-mongering and violent conflict. The underlying dynamic of this approach is to provide, through education, mutual understanding, respect, opportunity and hope. Only educational institutions that foster inter- faith and intercultural dialogue, mutual understanding and respect, and offer hope of upward mobility, can provide lasting solutions. Concepts such as ‘love of creation due to the Creator’ can be located in every culture and spiritual tradition. Gülen’s own emphasis on Islamic spirituality provides an example that is particularly significant for Muslims: his argument against terrorism and for peaceful interfaith relations is based upon the authoritative view of the Sunni tradition, to which 90% of the world’s Muslims adhere.
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Kalyoncu, Mehmet. "BUILDING CIVIL SOCIETY IN ETHNO-RELIGIOUSLY FRACTURED COMMUNITIES: “THE CASE OF THE GÜLEN MOVEMENT IN TURKEY AND ABROAD”." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/oixq2070.

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Civil society is generally associated with the presence of voluntary, non-governmental civic and social organisations, which are run by informed citizens and assume responsibility for monitoring state bodies and operations and mobilising available resources to maintain order and efficiency in the functioning of both state and society. Early civil society theorists argued the relevance of such voluntary associations to achieving a stable and functioning democracy. But what if the local conditions prevent the formation of such associations – if the social landscape is characterised by communal conflicts stemming from deeply entrenched ethno- religious differences? The reality of such conditions makes it imperative that strategies are re-formulated in ethno-religiously fractured societies, where what divides different segments of the population is more than what unites them. This paper argues that it is possible to develop such strategies. The argument is based on field research in Mardin on the activities of the faith-based Gülen movement. This group has succeeded in forging policies and programmes that bring different ethno-religious communities together as a necessary first step towards civil society: common problems facing the different ethno-religious communities are identified, then solid services to address those problems are provided, requiring collaborative effort by the different ethno-religious communities. In this way the social potential of those communities is mobilised and channelled to achieve shared goals which enrich the society as a whole.
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Setiawan, Tery. "Analyzing Collective Action Models in Support for Inter-religious Violence." In Annual International Conference on Cognitive and Behavioral Psychology. Global Science & technology Forum ( GSTF ), 2016. http://dx.doi.org/10.5176/2251-1865_cbp16.51.

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Beenen, Gerard, Kimberly Ling, Xiaoqing Wang, Klarissa Chang, Dan Frankowski, Paul Resnick, and Robert E. Kraut. "Using social psychology to motivate contributions to online communities." In the 2004 ACM conference. New York, New York, USA: ACM Press, 2004. http://dx.doi.org/10.1145/1031607.1031642.

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Hidayah, Bidayatul, Dewi Maulina, Sitti Shaqylla Shyahnaz, and Evie Mahrita. "Inter-Religious Hostility Development Scale: Concept, Validity, and Reliability." In 3rd International Conference on Intervention and Applied Psychology (ICIAP 2019) and the 4th Universitas Indonesia Psychology Symposium for Undergraduate Research (UIPSUR 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.201125.006.

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Pratt, Douglas. "ISLAMIC PROSPECTS FOR INTERRELIGIOUS DIALOGUE: THE CONTRIBUTION OF FETHULLAH GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/pnmx6276.

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Countering extremist ideology may be a problem primarily for the Muslim world, but it has major implications for, and so the interest of, the wider world. Although it might seem that it is the strident militant voices that are gaining ground in the Muslim world, there are also strong voices from within Islam seeking to proclaim the Muslim priority for peaceful and harmonious relations with the wider world, including with religious neighbours. Such a voice is that of Fethullah Gülen. This paper seeks to understand the prospects and appropriate contexts for dialogue: what enables, and what hinders, good interfaith relations? The paper addresses the issue of Islamic paradigms for inter-religious relations and dialogue, then analyses and critically discusses the views of Fethullah Gülen. The intention is to identify a perspective that will encourage future inter-religious dialogue and enhance the relations of Islam to other faiths, a perspective indicative of transitions within the Muslim world and one that gives cause to be hopeful for the recovery of the true way of peace.
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Reports on the topic "Contributions in religious psychology"

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Monette, Barbara. The Anabaptist Contributions to the Idea of Religious Liberty. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.6936.

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Schmidt, Alex P. Defining Terrorism. ICCT, March 2023. http://dx.doi.org/10.19165/2023.3.01.

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This report summarizes, and builds on, some of the author’s previous conceptual work. It approaches the definition of terrorism from five angles: (i) by focusing on the history of terrorism; (ii) by focusing on the psychology of ‘terror’ (the threat and fear factor); (iii) by focusing on forms of political violence other than terrorist violence; (iv) by focusing on the terrorist act; and (v) by focusing on the terrorist. Subsequently it addresses the question who should have definition power? The author looks at how terrorists, victims of terrorism, religious authorities, mass and social media, national governments, the United Nations, and members from academia have tried to define terrorism. In his conclusion, the author pleads for a narrow definition of terrorism. The main body of the text is followed by a sample of definitions of terrorism and a bibliography of books, book chapters, and articles on the subject.
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Sarafian, Iliana. Key Considerations: Tackling Structural Discrimination and COVID-19 Vaccine Barriers for Roma Communities in Italy. SSHAP, May 2022. http://dx.doi.org/10.19088/sshap.2022.014.

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This brief highlights how structural discrimination and social exclusion shape attitudes to COVID-19 vaccines among Roma communities in Italy, and the role trusted communal and public authorities can play in supporting vaccine uptake and tackling broader exclusions. Contradictions in the Italian state’s response to COVID-19, alongside ongoing forms of exclusion can increase Roma mistrust in state initiatives and prevent vaccine participation. This brief aims to aid and inform local government and public health authorities in Italy that serve populations inclusive of Roma communities. This brief is based on research conducted in-person and remotely from November 2021 to January 2022 with Roma and Sinti communities in Milan, Rome and Catania, Italy, which have distinct historical, linguistic, geographical, religious, and other forms of identification. Similarities in how the different Roma communities experience the COVID-19 pandemic, and in their vaccine decisions were identified. This brief was developed for SSHAP by Iliana Sarafian (LSE) with contributions and reviews from Elizabeth Storer (LSE), Tabitha Hrynick (IDS), Dr Marco Solimene (University of Iceland) and Dijana Pavlovic (Upre Roma). The research was funded through the British Academy COVID-19 Recovery: G7 Fund (COVG7210058). Research was based at the Firoz Lalji Institute for Africa, London School of Economics. The brief is the responsibility of SSHAP.
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Journal of Child Psychology and Psychiatry – Annual Research Review Pt. 2. ACAMH, May 2018. http://dx.doi.org/10.13056/acamh.3781.

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