Дисертації: "Psychology, Religious"

1

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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2

Fick, Carol Marie. "The psychology of religious experience, a qualitative approach." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0011/NQ27406.pdf.

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3

Clements, Andrea D., and Natalie Cyphers. ""Identifying as Religious" and "Strength of Religious Commitment" Predict Substance Use Rates, but "Type of Religion" Does Not." Digital Commons @ East Tennessee State University, 2015. https://dc.etsu.edu/etsu-works/7248.

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4

Clements, Andrea D., and Anna V. Ermakova. "Religious Attendance Versus Religious Surrender as a Measure of Prenatal Stress." Digital Commons @ East Tennessee State University, 2011. https://dc.etsu.edu/etsu-works/7276.

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5

Mohamed, Yasien. "The Islamic conception of human nature with special reference to the development of an Islamic psychology." Master's thesis, University of Cape Town, 1986. http://hdl.handle.net/11427/15877.

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Bibliography: pages 391-401.
This thesis constitutes an analysis of the Islamic conception of the primary elements of human nature, namely, the heart, intellect, will, soul and psyche. This analysis embraces the major schools of thought within the Islamic tradition. The Islamic conception of human nature is based on the primary Islamic sources, namely, Qur'an, hadith; and is further substantiated by referring to the works of a variety of classical Islamic scholars. The Islamic perspective of the primary elements of man has provided a basis for determining the principles of an Islamic psychology.

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6

Beard, Andrew. "Epistemological belief, attachment style to God, and religious commitment as predictors of religious maturity /." View online, 2008. http://repository.eiu.edu/theses/docs/32211131464902.pdf.

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7

Cyphers, Natalie A., and Andrea D. Clements. "Assessing Religious Commitment: The Religious Surrender and Attendance Satisfaction Scale." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/7200.

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Survey instruments have been developed to measure whether someone claims to be religious but do not address the degree to which someone is satisfied with their religious commitment. The Religious Surrender and Attendance Satisfaction Scale (RSASS) was revised to measure both a person's level of religious commitment and satisfaction with level of religious commitment. This study was conducted to determine initial validity for the satisfaction portion of the RSASS. Construct validity measures provided initial confirmation of the utility of RSASS as a measure of satisfaction with religious commitment, that can be used by nurses in practice and research.

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8

Gilbey, Wayne. "Effects of Religious Motivation on the Relationship between Religion and Well-Being." Thesis, Walden University, 2014. http://pqdtopen.proquest.com/#viewpdf?dispub=3623162.

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The purpose of this study was to examine whether intrinsic, extrinsic, and quest religious motivations mediate the relationship between the religious philosophy and perceived well-being of believers. The intrinsic-extrinsic-quest paradigm has been the dominant measure of religious motivation for more than 3 decades. However, the different effects of intrinsic, extrinsic, and quest motivation on the well-being of believers has not been tested on a stratified, purposeful sample of the major world religions. A quantitative, quasi-experimental research design was used with an online, self-report questionnaire and mediation analysis to examine the effects of religious motivation on the relationship between religious philosophy and well-being. A stratified, purposeful sample of 763 members of the major world religions completed assessments of religion and well-being. Linear regressions revealed that intrinsic, extrinsic, and quest religious motivations were three distinct constructs, that they do exist across the world religions, and that they mediated the relationship between different religions and well-being, depending on which predictor and outcome variables were being examined in the mediation triangle. Positive social change is possible for counselors, therapists, psychologists of religion, religious leaders, and laypersons at the individual and societal level through knowing which religious beliefs, motivations, and practices are associated with positive affect, satisfaction with life, the fulfilment of basic human needs, eudaimonic well-being, and better physical health. Individuals come to religion mainly during times of personal crises as a way of coping, expecting urgent results, and these findings illuminate the effectiveness of their chosen coping strategy.

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9

Exman, Amanda. "Help-seeking behavior and religious commitment." Thesis, Saint Mary's University of Minnesota, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10195031.

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The current study examined the attitudes and intended behavior of college students toward seeking help on campus for various hypothetical psychological and physical concerns. Participants (n = 84) were undergraduate students at a Bethel University, a Midwestern Evangelical Christian university who completed three measures: (a) a scale examining intention to seek help from various sources; (b) the Religious Commitment Inventory (RCI-10); and (c) the Attitudes Towards Seeking Professional Help Scale (ATSPHS). Results showed a majority of students prefer to seek help from their friends and family members. Their willingness to seek help from professional sources was lower than anticipated based on previous studies with similar populations while their religious commitment levels were consistent with other religious college student populations. The results suggest students at this university are unlikely to see a need to seek professional help, but when they do, they will choose appropriate resources on campus. These results may help college counseling centers to orient students to resources on campus, which are appropriate for their concerns. The study confirmed previous research suggesting that college students have a preference for seeking help from friends and family as opposed to professional resources.

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10

Johnson, Megan K. Rowatt Wade C. "Religiosity and helping do religious individuals volunteer more help to religious organizations than non-religious organizations? /." Waco, Tex. : Baylor University, 2009. http://hdl.handle.net/2104/5356.

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11

Rainwater, Elizabeth Ann. "Millennials Leaving Religion: A Transcendental Phenomenological Research Study on Religious Disaffiliation." ScholarWorks, 2019. https://scholarworks.waldenu.edu/dissertations/7720.

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Religious disaffiliation among Millennials has increased significantly in the past decade alongside rapidly changing social relationships amplified by social media applications. In the United States, many Millennials claim no religious identity with many leaving their religion for a variety of reasons. The purpose of this qualitative phenomenological study was to explore the lived experiences of religiously disaffiliated Millennials regarding their psychological health and well-being. Self-determination theory fulfilled the theoretical framework for examining the lived experiences of young adults regarding their well-being after religious disaffiliation. A purposive sample of 12 male and female religiously disaffiliated Millennials was recruited for semistructured interviews. Content analysis was used to code interviews, identify themes, and explore the lived experiences of disaffiliated young adults. Six themes emerged from the data analysis that included religious disaffiliates inherited their childhood religion; contradictory experiences highlighted a need to disaffiliate; after disaffiliation, individuals stopped attending the church with no other actions; after disaffiliation, participants appeared to be able to connect with their authentic self; participants had negative connotations of religion after disaffiliating; and families accepted disaffiliation after it occurred. The implications for social change include providing better understanding of the psychological health and well-being of Millennials who have disaffiliated, as well as demonstrating a need for future research that focuses on future generational cohorts and how religious organizations and churches are accounting for disaffiliation within their congregations.

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12

Cruz-Ortega, Luis G. "The role of religious orientation and ethnic identity on religious coping among bereaved individuals." Thesis, Andrews University, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=3600758.

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Problem: The literature suggests that religious orientation and ethnic identity inform the religious coping process, which is better understood in the context of a particular stressor. However, research on this topic is limited, particularly among ethnic minorities.

Method: A survey was used to collect data on religious orientation, ethnic identity, and religious coping from a sample of 319 adults who had lost a significant other within 36 months of the study. A total of 11 variables were measured using The Means-Ends Spirituality Questionnaire, the Multigroup Ethnic Identity Measure-Revised, and the Brief RCOPE.

Results: A canonical variate labeled "religious engagement" was a predictor for religious coping. Further analyses using multiple regression found that variables associated with traditional religious expressions (Devotional Spiritual Means), spiritual ends with a transcendental focus (Approach-unseen-autonomous Ends, Avoidance-unseen-external Ends), and Ethnic Identity were relevant predictors of Positive Religious Coping while Transcendental Means was a relevant predictor of Negative Religious Coping.

A stepwise discriminant analysis found that "ethnic identity and conservative religious orientation" discriminated between ethnic groups. Cases with higher levels of ethnic identity and conservative religious orientation were more likely to be classified as Black/African American or Hispanic/Latino/a, while those with lower levels were more likely to be classified as White.

Conclusions: When coping with bereavement, individuals who engage in traditional expressions of spiritual worship and strive to achieve ordinary and transcendental spiritual goals are more likely to rely on a secure relationship with the sacred, a belief that life has meaning, and a sense of connectedness with their religious community. Also, individuals who place greater value and emotional significance in their sense of belonging to their ethnic group are more likely to engage in positive religious coping. Thus, counseling psychologists should strengthen their multicultural and spiritual competencies in order to provide ethical and effective services to a population that is increasingly diverse.

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13

Walton, Karen Lynn. "The relationship between religion/spirituality and the general psychological well-being of the institutionalized elderly population in the Eastern Cape, South Africa." Thesis, University of Fort Hare, 2015. http://hdl.handle.net/10353/5708.

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Psychological well-being has a number of known benefits and is important for the quality of life of the elderly in particular. South Africa can be considered a religious country with the majority of citizens identifying with some religious orientation. The elderly are considered to be a more religious segment of the population, leading to a quantitative exploratory study being undertaken in order to ascertain whether a correlation exists between psychological well-being and religiosity/spirituality in the elderly institutionalised population of South Africa. The General Psychological Well-Being Scale and ASPIRES was administered to a convenience sample of 336 participants in the Eastern Cape Province. A significant but weak positive correlation was found between the variables of psychological well-being and religiosity. A difference was also found between White and African participants’ level of psychological well-being. An ANOVA was performed on the demographic information collected from participants. It was found that higher levels of education and access to private medical care were associated with higher levels of psychological well-being. A regression analysis was also performed on the data. It was found that although religiosity/spirituality does account for some of the variance, there were still a large number of other factors that influence psychological well-being in the elderly that were not captured in this study. Limitations of the study are that the results can’t be generalised to elderly residing at home. All of the participants also lived in urban areas and so differences may be found with rural elderly. Some further directions for research are discussed.

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14

Brady, Emily, J. McPeek, Valerie Hoots, Joseph Barnet, and Andrea D. Clements. "Views of Addiction Etiology Predict Religious Individuals’ Willingness to Help." Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etsu-works/7632.

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15

Richardson, Virginia Anne 1946. "An Adlerian perspective on religious conversion." Thesis, The University of Arizona, 1993. http://hdl.handle.net/10150/291791.

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The purpose of this study was to examine, from an Adlerian perspective, how religious conversion enables some individuals to make life-style changes. Data was collected from the autobiography of Thomas Merton, and interviews of two men and two women over the age of fifty having had religious conversions at least ten years in the past. The interview consisted of a life-style analysis, a measure of social interest, an analysis of conversion memories, a contextual report of the conversion, and a comparison of before and after the conversions in terms of five life tasks--work, love, community, spirituality and self-regulation. This research indicated that no one life-style type was predisposed to conversion. Change in life-style after religious conversion appeared to correlate with increased social interest rather than with change in dominant goal of behavior. Thus, changing life-style does not appear to require the difficult task of changing the dominant goal of behavior.

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16

O'Donnell, Neal. "Sexuality, cakras, and "raising consciousness": Synthesising a Western psychology and an Eastern philosophy." Master's thesis, University of Cape Town, 2001. http://hdl.handle.net/11427/10888.

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Bibliography: leaves 210-218.
The hypothesis for this dissertation is that (a) there is an increasing call for something called 'raising consciousness', and (b) sexuality and spirituality are integral to the process. It is, however, argued that sexuality in it's relationship with consciousness is incompletely considered in the mainstream of academic and lay discourse; and seems to not be accorded a positive position in the problematic landscape of human affairs. In this investigation, sex, gender, sexpression (the link between the previous two), sexuality, and spirituality are shown to be generally confused and in need of differentiation, and re-integration into a coherent unit.

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17

Runehov, Anne L. C. "Sacred or neural? : neuroscientific explanations of religious experience : a philosophical evaluation /." Uppsala : Uppsala universitet, 2004. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-4718.

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18

Jager, Richard Paul. "Mysticism: Its relationship to religious experience and psychopathology." CSUSB ScholarWorks, 1990. https://scholarworks.lib.csusb.edu/etd-project/457.

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19

Jennings, Jay. "Religious Motivation and the Democratic Citizen." Diss., Temple University Libraries, 2015. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/317436.

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Political Science
Ph.D.
There has been both praise and vilification of religion's role in shaping democratic citizens. By focusing on individual differences, religious motivations can help explain the complex relationship between religion and good citizenship, especially concerning the important topics of political engagement and prejudice. This dissertation will demonstrate that in order to understand the connection between religion and democratic citizenship, we must consider people's religious motivations. We must go beyond traditional approaches that only consider people's beliefs and behaviors. Religious motivation is a powerful measurement tool providing a richer framework than traditional measures of religiosity when answering a variety of questions regarding democratic citizenship. It is also a unique measure of individual difference with independent effects going beyond measures of personality, open-mindedness, ideology, and religiosity. The goal of this dissertation is twofold. First, it will establish religious motivation as an important measure that can greatly aid our understanding of the relationship between religion and democratic citizenship. Second, this dissertation will demonstrate how religious motivation can clarify religion's relationship with two specific measures of democratic citizenship: prejudice and political engagement. To meet these goals, this dissertation employs nationally representative surveys including a unique survey-experiment to provide evidence of religious motivations' important explanatory power. The findings suggest it is not what religious service you attend, or even how often you attend, but the motivation for being religious that best explains the level of political engagement and prejudice.
Temple University--Theses

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20

Hall, Benjamin B., Jon R. Webb, Loren Toussaint, and Jameson K. Hirsch. "Negative Religious Coping and Alcohol Misuse: Forgiveness and Humility among Religious Believers and Non-Believers." Digital Commons @ East Tennessee State University, 2019. https://dc.etsu.edu/asrf/2019/schedule/26.

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Introduction: Alcohol misuse is a major public health concern, resulting in an estimated 88,000 deaths annually in the U.S. Negative religious coping (NRC) is a known risk factor for alcohol misuse; yet, research has not examined potential protective factors that might weaken this linkage. Forgiveness and humility are commonly-studied spiritual factors linked to positive health-related outcomes, but they have not been explored in the context of NRC and alcohol misuse. In our study, we assessed the potential protective role of forgiveness and humility in the association between NRC and alcohol misuse, among religious believers and non-believers. Methods: Participants in this IRB-approved study were recruited online via Amazon’s Mechanical Turk and self-identified as religious believers (n = 146) or non-believers (n = 120). After providing informed consent, participants completed self-report surveys including the Alcohol Use Disorders Identification Test (AUDIT), Brief RCOPE, Heartland Forgiveness Scale (Forgiveness of Others), and a single item measure of humility. Results: At the bivariate level, for religious non-believers, humility was positively associated with forgiveness (r = .27, p < .01) and negatively associated with NRC (r = -.20, p < .05) and AUDIT scores (r = -.17, p < .05). Forgiveness was negatively associated with NRC (r = -.18, p < .05) and NRC was positively associated with AUDIT scores (r = .28, p < .01). For religious believers, humility was positively associated with forgiveness (r = .25, p < .01) and negatively associated with AUDIT scores (r = -.17, p < .05). Forgiveness was negatively associated with NRC (r = -.29, p < .01) and AUDIT scores (r = -.20, p < .01) and NRC was positively associated with AUDIT scores (r = -.22, p < .01). At the multivariate level, for religious believers, forgiveness moderated the relation between NRC and AUDIT scores (R2Δ = .04, p = .01), but humility did not. For religious non-believers, humility moderated the relation between NRC and AUDIT scores (R2Δ = .07, p < .01, but forgiveness did not. Conclusions: Negative religious coping is a significant risk factor for alcohol misuse among religious believers and non-believers. In the context of NRC, positive psychological constructs may provide a novel approach to reducing alcohol misuse. Forgiveness of others was protective against alcohol use problems for religious believers engaging in NRC, whereas humility was protective for religious non-believers. As a tenet of most religions, forgiveness of others may be particularly significant for religious believers in resolving NRC, of which a feature is feeling abandoned by other religious believers. For non-believers, NRC may manifest as questioning the existence of God, and humility may promote a sense of comfort in their uncertainty. Positive psychology interventions such as forgiveness therapy or the PROVE humility intervention may be effective interventions for alcohol misuse, in the context of NRC.

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21

Kirby, Matthew. "The Impact of Religious Schema on Critical Thinking Skills." DigitalCommons@USU, 2008. https://digitalcommons.usu.edu/etd/10.

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The purpose of this study was to examine the relationship between critical thinking and religious schema as represented by religious orientation. Past research has included religious belief within the larger construct of paranormal belief, and demonstrated a correlation between high levels of paranormal belief and poor critical thinking skills. Studies in the psychology of religion suggested that a more complex religious measure based on religious orientation was necessary to understand these correlations. Additionally, schema theory offered a cognitive framework within which to experimentally test the cause of these correlations. This study found that primed religious schema did not account for the relationship between paranormal/religious belief and critical thinking skills. This study did find that poor critical thinking performance was predicted by higher levels of extrinsic religious orientation.

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22

Fletcher, Tifani R., Andrea D. Clements, Lana McGrady, and Beth A. Bailey. "Religious Commitment and Depression During Pregnancy." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etsu-works/7265.

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23

Bradley, Christopher. "The psychology of devotion in late medieval England : instruction, analysis and religious experience." Thesis, University of Oxford, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.496192.

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24

Pimpinella, Emily R. "Dealing with Suffering: A Comparison of Religious and Psychological Perspectives." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1301364030.

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25

Sizelove, Dennis. "An investigation of psychological factors associated with religious involvement /." Auburn, Ala., 2007. http://repo.lib.auburn.edu/07M%20Dissertations/SIZELOVE_DENNIS_24.pdf.

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26

Agnor, David W. "Christian and non-religious sociopaths compared self-concept, locus of control, guilt, and quality of religious experience /." Theological Research Exchange Network (TREN), 1986. http://www.tren.com.

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27

Malliett, Lowell M. "Developing a course outlining the integrative relationship between human personality and Christian faith." Theological Research Exchange Network (TREN), 1995. http://www.tren.com.

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28

Grant, Jennifer Tegan. "The Effect of Gambling on Religious and Spiritual Struggles." Bowling Green State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1555085953188635.

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29

Krumrei, Elizabeth J. "A longitudinal analysis of the role of religious appraisals and religious coping in adults' adjustment to divorce." Bowling Green, Ohio : Bowling Green State University, 2009. http://rave.ohiolink.edu/etdc/view?acc%5Fnum=bgsu1214251298.

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30

Azevedo, Maria Piedade Coutinho Marcal. "A construção psicossocial do sagrado e mídia televisiva." Universidade Católica de Pernambuco, 2010. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=514.

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A atual pesquisa revela a importância de estudar as relações entre a mídia televisiva e a construção de sentidos de jovens universitários e urbanos acerca do fenômeno religioso, apresentando a televisão como um instrumento que possibilita a experiência do sagrado no contexto da vida cotidiana. A investigação parte do pressuposto teórico da secularização, estrutura de plausibilidade e racionalização de Peter Berger para compreender os mecanismos tecnológicos da transmissão eletrônica do sagrado e os efeitos psicossociais, da narrativa audiovisual, sobre a concepção de Deus, Igreja, homem e experiência religiosa dos jovens da região metropolitana do Recife. Concomitantemente, o estudo analisa o impacto da mídia religiosa na construção de novas identidades e práticas sócio-religiosas e discursivas; procura identificar as estratégias adotadas pela mídia religiosa na conquista do público jovem no ambiente competitivo da pluralidade religiosa e busca compreender os processos de elaboração, distribuição e recepção de bens simbólicos de natureza religiosa veiculados pela televisão. Neste sentido, a investigação caracteriza-se por um estudo exploratório na intenção de aprofundar os conhecimentos sobre a percepção, motivação e atitudes dos jovens acerca do fenômeno religioso em meio eletrônico. A coleta de dados foi realizada através de entrevistas, questionários e grupo focal com a apresentação do vídeo de um episódio do programa PHN, veiculado pela rede Canção Nova de Televisão, como estímulo enunciador do conteúdo a ser aprofundado pelo grupo. A leitura dos dados foi realizada no enquadramento teórico da Análise do Discurso. Buscou-se compreender como a linguagem eletrônica do sagrado pode auxiliar no processo de aquisição ou re-elaboração de uma identidade religiosa dos jovens universitários da região metropolitana do Recife
The actual research essay reveals the importance of studying the relationship between television media and the construction of sense of the university and urban youth about the religious phenomenon. It introduces the television as a tool that turns possible the experience of the sacred in the context of contemporary life. The investigation is based on the secularization and rational choice theory and its structure of plausibility proposed by Peter Berger. This research focus in understanding the technological mechanisms of electronic transmission of the sacred and its psychological and social effects by the audiovisual text in the conception of God, Church, Human and religious identity of the youth from metropolitan region of Recife. Concomitantly, this study analyses the impact of religious media in the construction of new identities and social-religious and discursive practices; it intends to identify the strategies adopted by the religious media in its conquer of the youth as a target in this competitive environment of religious pluralism; it tries to understand the creation, transmission and reception processes of symbolic goods of religious nature transmitted by television and tries to identify what is motivating the production, distribution and consume of religious programs in our days. The research characterizes as an exploratory study that intends to go deeper in knowledge about perception, motivation and attitudes of the youth about the religious phenomenon in electronic media. The data was collected by interviews and focus group with the presentation of video programs transmitted by the net television Canção Nova as the stimulus that enunciates the content to be analyzed by the group. The data collected will be treated by French Analysis of Discursion. This essay tried to understand how the electronic language of sacred can help in the process of acquiring or re-elaborating of a religious identity of the university youth of the metropolitan region of Recife

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31

Wirén, Sacharias. "The Army of God : An examination of religiously motivated violence from a psychology of religion perspective." Thesis, Uppsala universitet, Religionspsykologi, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-309630.

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The purpose of this qualitative study was to examine psychological processes that can contribute to religiously motivated violence from a psychology of religion perspective in relation to the collective meaning-system of the Christian militant anti-abortion movement the Army of God. The study applied a single-case design and the data was collected through semi-structured interviews with 3 prominent figures within Army of God, as well as through 43 qualitative documents and 4 autobiographical books. The collected data was analyzed through a deductive approach, implementing the concept of sanctification, social identity theory, selective moral disengagement, and the Staircase to Terrorism model. The results show that the collective meaning-system of the Army of God can be understood as a form of religious fundamentalism that acts as a frame that binds the members together, and from which social categorization and group identification can induce acts of violence. The results also demonstrate that abortion is perceived as a grave injustice and destruction of something sacred, and how it leads to a moral outrage and aggression by constituting a threat towards one’s social identity. This threat moves the individuals towards a ‘black-and-white’ and ‘the ends justify the means’ mentality. The act of violence is further prompted by a perceived duty from God and facilitated by a dehumanization of the perceived enemy. The findings of the study address the need of primary empirical data in the psychological research of violent extremism. Furthermore, it brings further knowledge regarding religiously motivated violence and leaderless resistance by taking into account the search for significance and sacred values. In contrast to previous research the current study also demonstrates that a leader or a well-structured group is not necessarily a key factor when explaining religiously motivated violence from a social psychological perspective. This can contribute to the theoretical understanding regarding social identity and a collective meaning-making in relation to violent extremism and lone-wolf terrorism.

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32

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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33

Engelman, Joel. "Validation of the Religious Exit Push Pull Measure." Bowling Green State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu157253191495165.

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Snell, Andrea F. "Crystallization as a moderator of continuity and change in religious involvement." Thesis, Georgia Institute of Technology, 1990. http://hdl.handle.net/1853/28767.

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Gough, Sharon R. "Spiritual and religious diversity: Implications for counselor education programs." ScholarWorks, 2009. https://scholarworks.waldenu.edu/dissertations/714.

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The Association for Spiritual, Ethical, and Religious Values in Counseling (ASERVC) identifies 9 core competencies for integrating spirituality/religion into practice. Previous research indicates that some mental health professionals have experienced discomfort when considering the balance between religious ideology (RI) and scientific orientation (SO) in their practice. However, no research exists assessing this potential for cognitive dissonance among mental health professionals nor has there been a test of the relative influence of RI/SO on approval of ASERVC competency integration into counselor training. Therefore, the purpose of this quantitative study was first to assess RI/SO cognitive dissonance and, second, to test RI/SO relative to ASERVC competency integration. The Religious Ideology, Scientific Orientation, Conflict Questionnaire and Core Competency Questionnaire was administered to a random sample of American Psychological Association and American Counseling Association professionals. The results from t tests revealed a significant difference in cognitive dissonance with higher scores on both RI/SO associated with greater dissonance. Multiple regression analysis revealed neither RI nor SO predict competency approval. Findings suggest an important social-change implication: Counselors may not perceive a conflict between RI and SO and, therefore, may be willing to accept the integration of the ASERVC competencies into their training. Implications also include changes in curricular requirements within academic programs that train counselors, social workers, and psychologists to integrate these competencies; considerations for ethical guidelines addressing religious and spiritual diversity; and the development of continuing education coursework pertaining to spiritual and religious diversity competencies.

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Cummings, Jeremy P. "Spiritual Identity Formation: Testing a Model of Religious Conversion Processes." Bowling Green State University / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1321191940.

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Shaw, Noskin Moira Pacifica Parvanih. "Religion, morality, mandates, and conflict exploring the moral mandate effect as a predictor of religious conflict /." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2007. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.

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Vyas, Krutarth J. "HIV Stigma Within Religious Communities in Rural India." ScholarWorks, 2015. http://scholarworks.waldenu.edu/dissertations/1725.

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This study was conducted to gain a better understanding of HIV/AIDS-related stigma within religious communities in rural Gujarat, India. This study used the hidden distress model of HIV stigma and the HIV peer education model as conceptual frameworks to examine a rural population sample of 100 participants. Regression analysis was conducted to test if school education had a moderating effect on the relationship between illness as punishment for sin (IPS) and HIV stigma. Religiosity was tested for mediating effects on the relationship between early religious involvement (ERI) and HIV stigma. The results of this study indicated that single unemployed men under the age of 28 were more likely to relate religiosity, IPS, and ERI to HIV stigma. Furthermore, education did not significantly moderate the relationship between IPS and HIV Stigma, and religiosity also did not mediate the relationship between ERI and HIV stigma. However, an additional mediation analysis showed that IPS did mediate the relationship between religiosity and HIV stigma in this study. The results of this study suggested that HIV/AIDS awareness programs may need to focus on young unemployed men because they may be the most susceptible to stigmatic thinking. It can be concluded that IPS was a major contributor in the proliferation of HIV stigma for participants in this study. Further research is needed to understand how belief in an authoritarian God could increase IPS, and how education initiatives may aid in decreasing IPS among inhabitants. This study strived to add to the existing body of knowledge and help improve the lives of those infected with HIV in rural parts of India.

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Fletcher, Tifani R., Andrea D. Clements, Beth A. Bailey, and Lana McGrady. "Religious Surrender and Attendance Scale Predicts Prenatal Depression." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/7268.

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Prenatal depression is a significant problem because of the myriad psychosocial, somatic and obstetrical complications it poses. Numerous studies have confirmed that religiosity is related to positive health consequences, such as decreased levels of depression, but few have looked at religiosity’s relation to prenatal depression. Evidence is accumulating that Surrender to God, a specific measure of religiosity, is a possible mechanism by which religiosity positively impacts health, and this study is an investigation of Surrender’s relationship to prenatal depression. The 3-item Religious Surrender and Attendance Scale (RSAS-3) is a brief religiosity measurement that incorporates Surrender and church attendance. RSAS-3 was previously found to better predict stress levels during pregnancy than church attendance alone, and it was theorized that it would also be useful in predicting depression levels. Participants in the current study included 330 pregnant women who were enrolled in the state funded project, Tennessee Intervention for Pregnant Smokers, which enrolled smokers and nonsmokers. Participants met with a case manager at their prenatal care provider and completed two packets of questionnaires: one in the first trimester and one in the third trimester. Measures used in this study included the RSAS-3, and the Centers for Epidemiologic Studies Depression Scale (CESD-10). Participants were paid $20 for each research meeting. Zero order correlations revealed that Education level and RSAS-3 were significantly negatively related to depression levels in the first trimester and approaching significance in the third trimester. Education was therefore included in the hierarchical regression model in step 1 and RSAS-3 in step 2. Hierarchical multiple regression revealed that the full model explained 4% of the variance in 1st trimester depression scores (F 2, 325) = 11.5, p <.001., with RSAS-3 explaining an additional 2.6% of the variance in depression after controlling for education, R squared change = .026, F change (1, 325) p = .003 The full model for 3rd trimester depression explained 6.7% of the variance in 1st trimester depression scores (F 2, 197) = 9.00, p <.001. RSAS-3 explained an additional 1.7% of the variance in depression after controlling for education, R squared change = .017, F change (1, 197) p = .058. RSAS-3 was found to predict depression levels throughout pregnancy, with those scoring higher on RSAS-3 having significantly lower depression scores. A noteworthy strength of the current study is the prospective design. While being religious does not guarantee depression will not occur, early treatment of depression symptoms can assuage negative health consequences for the mother and child. If further research verifies a causal mechanism between Surrender and depression, non-pharmacologic treatments utilizing religious coping may be useful for prenatal depression.

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Hutchinson, Geoffrey. "Reactions of psychotherapists in training to religious questions." Thesis, University of North Texas, 2001. https://digital.library.unt.edu/ark:/67531/metadc2755/.

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This project investigated the spiritual well-being (SWB) of psychotherapists in training and their physiological reactions to religious questions posed by a mock client. Electrodermal activity served as an index of physiological arousal interpreted as anxiety. Thirteen psychotherapists in training at the University of North Texas were recruited. They participated in a simulated intake session with a mock client who asked the psychotherapist neutral questions, personal-other questions (POQs), and personal-religious questions (PRQs). It was discovered that the level of SWB did not affect subjects' anxiety responses to PRQs. There also was no difference in subjects' anxiety responses for POQs between high and low SWB therapists. However, psychotherapists did experience some anxiety associated with questions related to their counseling experience and expertise.

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Homolka, Steffany J. "Validation of Religious and Spiritual Struggles Scales for Adolescents." Case Western Reserve University School of Graduate Studies / OhioLINK, 2017. http://rave.ohiolink.edu/etdc/view?acc_num=case1491865620433041.

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Montgomery, Robert A., Tifani R. Fletcher, Andrea D. Clements, and Beth A. Bailey. "Religious Commitment Predicts Substance Use in Pregnant Women." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etsu-works/7261.

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Introduction: Substance use, including cigarette smoking, while pregnant can lead to a plethora of health concerns for both the mother and unborn child including premature birth, low birth weight, and stillbirth. Compared with women nationally, pregnant women in Tennessee are more than three times as likely to smoke during pregnancy. Preliminary findings suggest high levels of religious commitment may be reliable predictors of negative health behaviors. However, the association between religious commitment and substance use has not been thoroughly investigated in pregnant populations. Using a brief measure of religious commitment, it was hypothesized that pregnant women with higher levels of religious commitment would be significantly less likely to engage in cigarette smoking and other substance use. Methods: Participants included 654 pregnant women involved in the Tennessee Intervention for Pregnant Smokers program who completed multiple interviews during pregnancy. Of interest in the current investigation, participants’ religious commitment was measured using two items from the 12-item Surrender Scale, and a 1-item church attendance measure from the Brief Multidimensional Measure of Religiousness/Spirituality. Participants also completed a background information form assessing demographic characteristics, smoking habits, and drug use, with final substance use variables composites of both self-report and urine drug screen results. Results: Direct logistic regression was performed to assess associations between religious commitment and both smoking status (at conception and delivery) and other substance use. All models included level of education, age, marital status, and insurance status. The full direct model predicting smoking status at conception was statistically significant, χ2 (5, n = 654) = 178.76, p < .001, indicating the model could distinguish between participants who did and did not report smoking early in pregnancy. The model as a whole explained between 24% and 32% of the variance in smoking status, and correctly classified 71% of cases. All variables made statistically significant and unique contributions to the model, including religious commitment (OR=.857). A similar pattern was found in the model predicting smoking status at delivery χ2 = 157.01, p < .001. A third regression, using the same predictors, examining the impact of religious commitment on any illicit drug use prior to or during pregnancy, was also statistically significant, χ2 = 58.46, p < .001. Conclusions and Implications: In this sample, religious commitment predicted smoking status and other drug use during and prior to pregnancy. Inquiry into religious commitment as an additional gauge of health behaviors may be beneficial to healthcare professionals. Future research should investigate the possible mechanism of how religious commitment influences health behaviors in pregnancy.

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Chestna, Christina Marie. "Undergraduate Catholic Lesbians: The Intersection of Religious and Sexual Aspects of Identity." Antioch University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1427830618.

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Hawley, Anna R. "A Longitudinal Analysis of Psychosocial Coping, Religious/Spiritual Appraisals, and Religious/Spiritual Coping in Predicting College Students’ Adjustment to Non-Marital Breakup." Bowling Green State University / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1431551368.

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45

Clements, Andrea D. "Satisfaction With Religious Commitment: Assessment of Readiness for Enhanced Religiosity." Digital Commons @ East Tennessee State University, 2016. https://dc.etsu.edu/etsu-works/7252.

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46

Schweitzer, Jeffrey Russell. "A Narrative Approach to Religious Calling: The Role of Dreams." Miami University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=miami1284394108.

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Najle, Maxine Belén. "ANALYSIS OF AUTOMATIC JUDGMENTS OF RELIGIOUS BELIEF." UKnowledge, 2019. https://uknowledge.uky.edu/psychology_etds/161.

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The measurement of religious belief has some social desirability concerns that make the development of an implicit measure of religiosity advantageous. Currently, there are few options for implicitly measuring religious belief. This study attempted to add to this literature by analyzing the automatic judgements of religious belief through the use of an implicit measure known as the MouseTrack task, allowing for the measurement of latency in the expression of these beliefs as well as the certainty of these beliefs by tracking the path taken during the decision process. A sample of 121 undergraduates was recruited from the UK SONA subject pool. Desired religious variance was not achieved in the sample, making interpretation of results difficult. Detailed breakdowns of these path analyses are given. Key trends in findings are discussed.

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Ritchie, Rolf Armand Mattei. "Comparing Atheist, Non-Religious, And Religious Peoples' Cardiovascular Reactivity: A Laboratory Stressor." Bowling Green State University / OhioLINK, 2019. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu15730518157556.

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Porter, Keshia. "The Relationship Between Essentialism, Religious Beliefs, and Views of Change." TopSCHOLAR®, 2012. http://digitalcommons.wku.edu/theses/1172.

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In this study, the relationship between essentialism, religious beliefs, and views of change was investigated. Participants were given surveys containing three sets of items and a demographic questionnaire. Item sets included the Intrinsic/Extrinsic-Revised Scale of Religiosity, the Essentialist Belief Scales, and the Change Vignettes. Results indicated those with gradualist religious views were not more likely to endorse essentialist views when compared to those with conversionist views. Those who essentialized at high levels were not less likely to endorse the possibility of change in comparison to those who essentialized at lower levels. Participants with high levels of extrinsic religiosity were not more likely to demonstrate essentialist beliefs as compared to those with low levels of extrinsic religiosity. In addition, individuals did not view change as more plausible as they were determined to be more intrinsically religious. No relationship was found between religious affiliation and views of change or measures of essentialist thought. Those belonging to Fundamentalists and Liberalist denominational groups were found to be similar in regard to beliefs about change, and essentialism, as well as intrinsic and extrinsic religiosity. Those classified as Others were significantly different from Fundamentalist and Liberalists, excluding ratings of the importance of good deeds.

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Thao, Jai. "Relationships Between Religious Involvement, Stress, Depression, and Academic Performance of Graduate Students in Education." Scholarly Commons, 2020. https://scholarlycommons.pacific.edu/uop_etds/3701.

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Religion plays an important role in many cultures. Prior studies have demonstrated that religious involvement is associated with greater psychological well-being for college students. Prior research suggests that religiously involved college students have lower levels of depression, stress, and anxiety, as well as higher academic performance. The primary purpose of this study was to examine potential direct and indirect effects of religious involvement on depression and academic performance of graduate students in education, by testing models involving stress and depression as potential mediators. Multiple regression statistical analyses examined relationships between the level of religious involvement and the psychological status of graduate students using responses to the Belief into Action Scale (BIAC; Koenig et al., 2015; a measure of religious involvement), the Depression, Anxiety, and Stress Scale (DASS-21; Lovibond & Lovibond, 1995) and a demographic survey. Hypothesized pathways linking religious involvement with depression and academic achievement were not supported. Based on the regression results, there was insufficient evidence to suggest religious involvement had direct or indirect effects on depression (through stress) or on academic performance (through stress and/or depression). Neither stress nor depression were found to be indirect pathways through which religious involvement might impact depression or academic achievement. While not the main focus of the study, the study did find a positive and statistically significant relationship between stress and depression. Based on independent-samples t-tests, females were found to report being more religiously involved than males, on average, whereas males reported being more depressed than females, on average. Gender was associated with religious affiliation, based on a chi-squared test of association. In contrast to nearly half (49%) of the males indicating they were unaffiliated, just 21% of the females reported not having a religious affiliation. However, no gender differences were found in regard to stress, anxiety, nor graduate academic performance (GPA). Limitations of the study and suggestions for further research are offered in light of there being insufficient evidence to support the hypothesized mediational models. Still, the findings do suggest some recommendations for practice. In particular, the study found that male graduate students, as compared with females, in the field of education experience higher levels of depression. This finding has implications for college counseling centers and faculty in schools of education who work with male graduate students. Faculty should be made aware of this difference, watch for signs of depressive symptoms, and know appropriate procedures for encouraging graduate students in education to avail themselves of resources provided on campus not only for undergraduates, but for graduate students, as well.

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