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At least 19 recordsLinked to original sources
PubMed2001

Psychology, religion, and the family: it's time for a revival.

Despite some occasional efforts to link psychology, religion, and the family, psychological research has largely ignored the topic. Three fundamental psychological questions about the role of religion in the family are raised. The publication of the 4 studies in this issue represents a watershed in this area, and these articles provide a model for future research. However, several pitfalls in this area of research are identified. These pitfalls are primarily due to the complexity of religion and heterogeneity associated with it. Four research directions are then recommended. It is concluded that this area is ripe for a research revival.

Adult↗
PubMed1984

Religion, psychology, and mental health.

Many mental health professionals look with suspicion upon religious involvement. This may be due to inadequate characterizations of religion or to the profound difference in religious involvement among professionals and nonprofessionals. These differences are examined and a theory of human nature is sketched which makes a place for both science and religion. Admittedly, religion frequently plays a role in psychopathology. This is not surprising, however, since religion as part of psychic life can be distorted. The common forms of such distortion are described and suggestions for management are given. Is there such a thing as "healthy" religion? Attempts to answer this question frequently reflect a bias toward the goals of contemporary psychotherapy--goals which may conflict with deeply held religious convictions. Therapist and client ought to explicitly recognize this potential for conflict before therapy continues.

Attitude of Health Personnel↗
PubMed2002

The psychology of religion.

This chapter discusses progress in the psychology of religion by highlighting its rapid growth during the past 25 years. Recent conceptual and empirical developments are described, with an emphasis on the cognitive and affective basis of religious experience within personality and social psychology. Religion and spirituality as domains of study, as well as being common and important process variables that touch a large portion of human experience, are highlighted. Movement away from the previously dominant measurement paradigm is noted, and particularly promising directions suggestive of an emerging interdisciplinary paradigm are described.

Affect↗
PubMed1999

Is analytical psychology a religion? Rationalist and romantic approaches to religion and modernity.

The relationship between analytical psychology and religion is part of the larger issue of the relationship between modernity and religion. There are three main views on the issue. The fundamentalist position sets religion against modernity and opts for religion over modernity. What I call the 'rationalist' position likewise sets religion against modernity but opts for modernity over religion. By contrast to both views, what I call the 'romantic' position reconciles religion with modernity. Rationalists maintain that religion can exist only in so far as it serves as an explanation of the physical world, which the rise of science now precludes. Romantics maintain that religion, while serving as an explanation of the physical world till dislodge by science, is at heart anything but an explanation. The toppling of the religions explanation by the scientific one, far from dooming religion, prods religion into making explicit what it has in fact been all along. By this categorization, Jung is overwhelmingly a romantic. For him, the function of religion has always been more psychological than explanatory, and the rise of science does not preclude the continuing existence of religious myths as a psychological rather than an explanatory phenomenon. For those for whom science does spell the demise of religion, secular myths can replace religious ones, and those secular myths are more secular versions of religions myths than secular alternatives to religions myths. Yet even if for Jung religion can still exist today because religion is in fact psychology, it does not follow that psychology is therefore a religion.

Christianity↗
PubMed2001

The introduction of the psychology of religion to The Netherlands: ambivalent reception, epistemological concerns, and persistent patterns.

Between 1905 and 1910, several Dutch scholars independently "discovered" the rapidly growing psychology of religion. The "empirical" character of this psychology as developed in America provoked very diverse reactions, the differences in which arose from the very different mentalities existing within religiously different segments of Dutch society. This paper focuses on an illustrative example: a dissertation by Johannes G. Geelkerken (1879-1960), which remains one of the best sources of information on the presuppositions and foundations of the early empirical psychology of religion. The ideological, institutional, and national context of Geelkerken's work is discussed. Although the pattern of early development of psychology of religion in The Netherlands was atypical for Europeanized cultures, it has persisted into the present.

History, 20th Century↗
PubMed1999

Psychology of religion and adolescents in the United States: past to present.

Many of the early founders of America were concerned with religious issues, and some of their concerns continue in contemporary science. Psychology of religion has a long history in American psychology, but one marred by neglect and misguided claims about the nature of science. Psychology of religion offers a chance for an expansion of behavioral science into realms of importance to many people. For example, both development during adolescence and the implications of gender differences may be illuminated by a consideration of the role of religion in human life. Particular topics discussed include conversion and religious mobility, religious experience, images of God, identity, and mental health and coping.

Adaptation, Psychological↗
PubMed1997

The letting loose of hope: where psychology of religion and pastoral care converge.

Argues that William James's pragmatic method of truth provides a bridge over which the fields of psychology of religion and pastoral care might together pass. Proposes that this method enables us to see that psychology of religion understands hope to be the core of genuine religious experience and that pastoral care is fundamentally about enabling individuals (singly or collectively) to have, and recognize that they have had, religious experiences of hope.

Attitude to Health↗
PubMed1997

Religion and psychological well-being in later life.

A sample of 50 retired civil servants completed the Bradburn Balanced Affect Scale together with measures of personal prayer and public church attendance. No significant association emerged between psychological well-being and religion.

Adaptation, Psychological↗
PubMed1999

Is analytical psychology a religion? Jung's search for a substitute for lost faith.

Analytical psychology does not aim at curing neurotic symptoms, but at bringing about a change in the patient's attitude to him or her self, and therefore to life in general. This new attitude can be described as religious, but it has nothing to do with creeds or conventional forms of worship. Analytical psychology is not a religon, but can be described as a prolegomenon to religion or religion in statu nascendi.

Attitude↗