Journal articles: 'Psychology and religion'

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Hunt, Richard A. "Psychology of Religion or Religion of Psychology?" Contemporary Psychology: A Journal of Reviews 43, no. 12 (December 1998): 876–77. http://dx.doi.org/10.1037/001905.

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Haque, Amber. "The Psychology of Religion." American Journal of Islam and Society 18, no. 1 (January 1, 2001): 100–102. http://dx.doi.org/10.35632/ajis.v18i1.2037.

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The areas of psychology and religion have been traditionally viewed as mutuallyexclusive and the relationship between them seen as one of paradox and impossibility.The book under review offers a wide coverage of the subject from its troubledhistory to the latest developments in the field in easy to understand language.In an overview of the book, the author points out how religion can be a powerfulforce in human society leading to admirable and often horrible consequences.Citing a few research studies, the author shows how the situation has changed overthe years and how the psychology of religion is emerging as a completely new fieldof study. The book is divided into seven chapters.Chapter one begins with the daunting task of defining both psychology and religionfrom the author's own perspective, after a review of some popular definitions.After presenting a couple of questionnaires to measure religious beliefs, the authorpresents a short history of the uneasy relationship between psychology, religionand discusses the concept of spirituality. The author points out that although spiritualityis common to most religions and cultural traditions, it can be a divisiveissue and is actually outside the context of organized religion. Concern is raised bythe author regarding the lack of attention given to the possible differences betweenthe religious experiences and behaviors of men and women.Chapter two focuses on how traditions outside of the western Christian context,e.g. Buddhism, Hinduism, Islam, and Judaism view the psychology-religionrelationship. This chapter also describes "Syncretic Religions" in which differentreligious traditions are blended, and the new religious movements starting in the1960s. The chapter stresses that although psychological emphases and consequencesmay differ, psychological themes are common to all or most religions, andthese emphases and consequences need further investigation.Chapter three discusses religious behavior and examines in detail the effects ofprayer. The author gives definitions and quotations of prominent scholars andcites empirical studies showing effects and perceived effects of prayer. The use of ...

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Krivohlavy, Jaro. "REVIEW: "Psychologie nábozenství (Psychology of Religion)"." International Journal for the Psychology of Religion 13, no. 3 (July 2003): 221–22. http://dx.doi.org/10.1207/s15327582ijpr1303_06.

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Tjeltveit, Alan C. "The Impossibility of a Psychology of the Christian Religion: A Theological Perspective." Journal of Psychology and Theology 17, no. 3 (September 1989): 205–12. http://dx.doi.org/10.1177/009164718901700301.

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Does theology have a legitimate role to play in the psychology of the Christian religion? Several strands of thought within scholarly disciplines which study religion say “Yes.” Those perspectives are reviewed and a particular theological perspective on the definition of the Christian religion is set forth. In light of that perspective, an argument for the appropriate limits of psychology's attempts to provide knowledge about the Christian religion is made. It is concluded that, although a psychology of religious experience and behavior can and ought to be pursued, it is, in several regards, impossible to construct a psychology of the Christian religion.

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Gomes Esperandio, Mary Rute, and Hartmut August. "Quantitative Research in Psychology of Religion in Brazil." Revista Pistis Praxis 9, no. 1 (April 27, 2017): 69. http://dx.doi.org/10.7213/2175-1838.09.001.ds-tr03.

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Although in Brazil Psychology of Religion historically has a tradition in qualitative research, in recent years it has been possible to observe a significant growth of quantitative publications. Thus, this paper aims to present an analysis of quantitative studies in Psychology of Religion in Brazil, published in Portuguese. For this, we surveyed indexed studies in the CAPES Bank of Theses and Dissertations (Coordination of Higher Education Personnel Training) and ScieLO Journal Portal (Scientific Electronic Library Online), using several search terms such as “psychology and religion”, “psychology and quantitative research”, “religion and validation”, “religion and scale”, “religiosity and scale”, “spirituality and scale”, “spiritual/religious well-being scale”, “spiritual/religious coping scale”, “psychiatry and religion”, “psychiatry and quantitative research”, “psychology and validation” and “psychiatry and validation”. We selected 70 studies for analysis. The results show that studies on “Psychology and religion” come from different areas of knowledge, raising the question of the specificity of “Psychology of Religion”. The quantitative research indicates a trend of growth, especially in the use of scales. Studies indicate the need for further reflection on the role of religiosity and spirituality on health, on meaning construction and meaning in life processes, on feelings of spiritual well-being and promotion of mental health. Considering that these issues have been addressed from diverse fields, in order to strengthen Psychology of Religions a field of knowledge, we suggested the conduction of studies of qualitative and quantitative nature in the theoretical and empirical perspective of this discipline itself.

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Karagodina, O. "Psychology of Religion." Ukrainian Religious Studies, no. 6 (December 5, 1997): 51–58. http://dx.doi.org/10.32420/1997.6.118.

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Psychology of religion as a branch of religious studies, in contrast to the philosophy and sociology of religion, focuses attention mainly on the problems of individual religiosity - the phenomena of religious experience, religious beliefs, mechanisms of the emergence and development of religious experience. The psychology of religion studies the experience of the supernatural person, the psychological roots of this experience and its significance for the subjective. Since a person is formed and operates in a society, the study of religious experience must include its social sources.

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Phookun, Hemendra Ram. "Psychology of religion." Open Journal of Psychiatry & Allied Sciences 11, no. 1 (2020): 1. http://dx.doi.org/10.5958/2394-2061.2020.00009.9.

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Budd, Christopher. "Religion and Psychology." Philosophers' Magazine, no. 16 (2001): 59. http://dx.doi.org/10.5840/tpm20011671.

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Hood, Ralph W. "Psychology and Religion." Contemporary Psychology: A Journal of Reviews 33, no. 4 (April 1988): 348–49. http://dx.doi.org/10.1037/025618.

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Gorsuch, R. L. "Psychology of Religion." Annual Review of Psychology 39, no. 1 (January 1988): 201–21. http://dx.doi.org/10.1146/annurev.ps.39.020188.001221.

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Jones, Stanton L. "Psychology and religion." American Psychologist 50, no. 7 (July 1995): 545. http://dx.doi.org/10.1037/0003-066x.50.7.545.

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Ausubel, David. "Religion and Psychology." Catholic Social Science Review 3 (1998): 125–34. http://dx.doi.org/10.5840/cssr1998312.

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Haque, Amber. "Psychology and Religion." American Journal of Islam and Society 15, no. 4 (January 1, 1998): 97–116. http://dx.doi.org/10.35632/ajis.v15i4.2143.

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Religion is a pervasive and influential phenomenon in the lives of m ypeople. Instances of religious behavior are easily found in almost allsocieties and cultures of the world. However, psychology, as a behavioralscience has largely ignored the study of religion and its profoundimpact on human behavior. This article attempts to explore the relationshipbetween psychology and religion and how these two disciplinesinteract. After a general overview of the relationship between thetwo disciplines, Islamization of psychology is suggested as a way outof the current impasse between psychology and religion.

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v. Belzen, Jacob A. "Taboo Religion?" Zeitschrift für Psychologie / Journal of Psychology 217, no. 2 (January 2009): 85–94. http://dx.doi.org/10.1027/0044-3409.217.2.85.

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Taking the history of the psychology of religion as a case, two theses are presented: (1) Psychology has always been determined by a multitude of contextual factors, among them seemingly trivial ones such as “market” and “fashion,” and (2) research on its history readily turns into critical reflection on contemporary psychology. Psychology of religion is discussed as a subdiscipline of psychology at large, and it is pointed out that it is both a field of application of psychology in general and a part of theoretical psychology. To explain the lack of institutionalization of this subdiscipline in Germany, a comparison is made with the neighboring country of the Netherlands (where institutionalization has been remarkable). It is claimed that work on the history of psychology is necessary for the development of psychology itself and that if it is to make an impact within psychology it should not be left to professional historians without training in psychology.

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Paloutzian, Raymond. "Psychology of Religion in the World." Revista Pistis Praxis 9, no. 1 (April 27, 2017): 15. http://dx.doi.org/10.7213/2175-1838.09.001.ds01.

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The psychology of religion used to be a small and little known field. Although a few pockets of work in the area were done when Psychology began, it was functionally nonexistent for 1/3 of psychology’s history, and received little attention for most of the rest of it. However, in the past 20 years the field has become vast in scope. It now intersects all subfields of general psychology. Also, the psychology of religion no longer exists only in Western countries. It is now an international field with research being conducted worldwide. This article summarizes this trend and documents psychology of religion in the world and in Brazil as a part of it. The need for a multilevel interdisciplinary approach to research and theory is highlighted, as a way to synthesize knowledge of religiousness cross-culturally and trans-religiously. Future research should invoke a meaningmaking model in order to examine not merely observable religious behaviors, beliefs, or experiences, but their underlying roots, i.e., their meanings and attributions made about them. Such research can help us eliminate barriers between disciplines, cultures, religions, and nations.

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Mikheev, Vladimir. "Can Religious States and Representations Be Religious and Secular? A Critique of the Psychology of Religion." State Religion and Church 6, no. 1 (2019): 44–64. http://dx.doi.org/10.22394/2311-3448-2019-6-1-44-64.

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Blasi, Anthony J., Mary Jo Meadow, and Richard D. Kahoe. "Psychology of Religion. Religion in Individual Lives." Journal for the Scientific Study of Religion 25, no. 1 (March 1986): 134. http://dx.doi.org/10.2307/1386079.

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Fırıncı, Yusuf. "Ultramodern Psychology: A Vision Construction with Culture, Religion, Cognitive Science and Neurotheology." Spiritual Psychology and Counseling 4, no. 3 (October 15, 2019): 275–308. http://dx.doi.org/10.37898/spc.2019.4.3.080.

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This research paper focuses on the evaluation of historical connections and interactions between psychology, psychiatry, psychologists, beliefs and religions. The argument of this research is; for developing future perspectives on psychology, religion can possibly provide historical and modern tools, as well as various other contributions. Within the scope of this research paper, the main idea and some other relevant arguments have been developed by evaluating historical facts and scientific analysis presented under the sub-sections of this essay, namely; psychology, beliefs and interdisciplinary connections, nonmaterial beliefs in cultural psychology, science and religion: a synergetic approach is possible, studying psychology and religion, psychology of religion, psychological benefits of religion, interpreting and utilizing new brain sciences of neurotheology and cognitive science. The conclusion briefly summarizes diverse understandings formed through the evaluation of these sub-sections. This research illustrates the coexistence of religious and scientific knowledge using the emergence of modern psychology. On the other hand, some arguments regarding the commercialization of research targets, the transformation of science into neoliberal market discourses leading to some kind of social Darwinism, or regarding some of the influences of some of the sponsors; some of the leaders; some of the foundations; some of the scientism ideologies; and various global agendas are shared to illustrate the necessity to be cautious.

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Kaelber, Lutz. "REVIEW:"Religion und Religiosität Zwischen Theologie und Psychologie [Religion and Religiosity Between Theology and Psychology]" and "Religionspsychologie Heute [The Psychology of Religion Today]." International Journal for the Psychology of Religion 13, no. 2 (April 2003): 137–39. http://dx.doi.org/10.1207/s15327582ijpr1302_05.

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Richards, Graham. "Psychology, Religion, and Spirituality." International Journal for the Psychology of Religion 21, no. 4 (September 28, 2011): 323–27. http://dx.doi.org/10.1080/10508619.2011.607418.

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Emmons, Robert A., and Raymond F. Paloutzian. "The Psychology of Religion." Annual Review of Psychology 54, no. 1 (February 2003): 377–402. http://dx.doi.org/10.1146/annurev.psych.54.101601.145024.

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Willows, David. "The Psychology of Religion." Theology 100, no. 798 (November 1997): 471–72. http://dx.doi.org/10.1177/0040571x9710000637.

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ACKLIN, MARVIN W. "The Psychology of Religion." American Journal of Psychiatry 142, no. 10 (October 1985): 1219. http://dx.doi.org/10.1176/ajp.142.10.1219.

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Fuller, Robert C. "Erikson, psychology, and religion." Pastoral Psychology 44, no. 6 (July 1996): 371–83. http://dx.doi.org/10.1007/bf02297799.

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Hood, Ralph W., and Joseph F. Byrnes. "The Psychology of Religion." Journal for the Scientific Study of Religion 24, no. 4 (December 1985): 449. http://dx.doi.org/10.2307/1386003.

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Hershberger, Paul J., and Nils G. Holm. "Scandinavian Psychology of Religion." Journal for the Scientific Study of Religion 28, no. 1 (March 1989): 101. http://dx.doi.org/10.2307/1387266.

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Gergen, Kenneth J. "Psychology as Humane Religion." Contemporary Psychology: A Journal of Reviews 38, no. 10 (October 1993): 1111. http://dx.doi.org/10.1037/032705.

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Edwards, Anthony. "Psychology, religion and spirituality." Social Psychological Review 5, no. 2 (August 2003): 89–91. http://dx.doi.org/10.53841/bpsspr.2003.5.2.89.

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Lewis, Christopher Alan. "Implicit Religion in the Psychology of Religion: What the (Psychology) Papers Say." Implicit Religion 8, no. 1 (April 2005): 64–78. http://dx.doi.org/10.1558/imre.2005.8.1.64.

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van Uden, Marinus, and Jos Pieper. "Clinical Psychology of Religion: A Training Model." Archive for the Psychology of Religion 25, no. 1 (January 2003): 155–64. http://dx.doi.org/10.1163/157361203x00110.

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In this paper we will show you a part of a course “Clinical Psychology of Religion” that has been developed in the Netherlands for introducing mental health professionals in the field of clinical psychology of religion. Clinical psychology of religion applies insights from general psychology of religion to the field of the clinical psychologist. Clinical psychology of religion can be defined as that part of the psychology of religion dealing with the relation between religion, worldview and mental health. Like the clinical psychologist, the clinical psychologist of religion deals with psychodiagnostics and psychotherapy, but concentrates on the role religion or worldview plays in mental health problems. The relation between religion and mental health has been a subject for study since the start of the psychology of religion at the end of the last century. A number of authors have elaborated on the ways in which religion can be beneficial or detrimental to psychological health. In recent research we have found that there is a great need among psychotherapists to become better equipped in this field.

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Belzen, Jacob A. "Psychology of religion: perspectives from cultural psychology." Mental Health, Religion & Culture 13, no. 4 (May 2010): 329–47. http://dx.doi.org/10.1080/13674670903415212.

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Lazar, Aryeh. "The Challenges of Research in the Psychology of Religion among Jewish (Israeli) Samples." Journal of Empirical Theology 33, no. 1 (June 19, 2020): 39–64. http://dx.doi.org/10.1163/15709256-12341409.

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Abstract Measures and conceptualizations in the psychology of religion have been developed on predominantly Christian samples and their transportation to the study of other religions can be problematic. A review of empirical research on Israeli Jewish samples in different research areas—measuring religiousness, religious motivation, mystical experience, prayer, religious support, religious fundamentalism, and religiousness & sexuality—is presented and the significance of differences in orthodoxy / orthopraxy orientation, religious theology and belief, religious practice, and sociological aspects of religious life for empirical research in the psychology of religion is demonstrated. Methodological recommendations in each instance are provided. Many of the insights and recommendations presented here are applicable to the study of additional non-Christian religions.

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Matsushima, Kobo, Mariko Kimura, Shiho Imashiro, Shuhei Fujii, and Ilja Musulin. "Development of the Psychology of Religion (15): Frontier of the Psychology of Religion." Proceedings of the Annual Convention of the Japanese Psychological Association 82 (September 25, 2018): SS—026—SS—026. http://dx.doi.org/10.4992/pacjpa.82.0_ss-026.

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Parsons, William B. "On Mapping the Psychology and Religion Movement: Psychology as Religion and Modern Spirituality." Pastoral Psychology 59, no. 1 (March 28, 2009): 15–25. http://dx.doi.org/10.1007/s11089-009-0210-1.

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Nicholson, Ian. "From the Kingdom of God to the Beloved Community, 1920–1930: Psychology and the Social Gospel in the Work of Goodwin Watson & Carl Rogers." Journal of Psychology and Theology 22, no. 3 (September 1994): 196–206. http://dx.doi.org/10.1177/009164719402200305.

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This article examines the relationship between psychology and religion in the 1920s through a consideration of the careers of Goodwin Watson and Carl Rogers. Both men began their professional lives in the ministry but later switched to psychology. Their decision to go into psychology and their subsequent research program is discussed in relation to the religious and social context of the early 20th century. For Watson and Rogers, psychology was not an abandonment of religious ideals but an assimilation of religion into a scientific framework. Their experience suggests that psychology's growth in the 1920s is partly attributable to the perception that the field could bring certain religious ideals to fruition.

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Iagher, Matei. "JUNG AND THE PSYCHOLOGY OF RELIGION: A PRELIMINARY SKETCH." Phanes: Journal For Jung History, no. 1 (November 19, 2018): 58–82. http://dx.doi.org/10.32724/phanes.2018.iagher.

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This paper aims to position Jung’s psychology of religion in the context of the development of the study of religion in the late nineteenth and early twentieth centuries. I argue that Jung’s psychology of religion represents a synthesis between the ‘science of religion’ tradition, put forward by luminaries such as Max Müller and Cornelis Petrus Tiele, and the psychology of religion that Jung encountered in the works of his two intellectual masters, Théodore Flournoy and William James. KEYWORDS C.G. Jung, psychology of religion, science of religion, Max Müller, William James

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G. Leathers, Charles, and J. Patrick Raines. "Veblen's evolutionary economics of religion and the evolutionary psychology of religion." International Journal of Social Economics 41, no. 2 (January 7, 2014): 146–61. http://dx.doi.org/10.1108/ijse-02-2013-0045.

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Purpose – Because belief in a supernatural agent with extraordinary power is rooted in psychology, Veblen's instinct psychology was the essential basis for his evolutionary economics of religion. The innate behavioral traits that Veblen called instincts in human nature are now recognized in evolutionary psychology as domain-specific mechanism that evolved as adaptations to enable human survival and reproduction. The authors aim to explain how the modern evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Design/methodology/approach – First, the authors review how Veblen's theory of an evolved human nature of instincts was applied to explain the origins of religion in primitive societies and remained a resilient force despite evolutionary erosion of institutional religion as science advanced. Second, the authors note how evolutionary psychology explains the origins of religion in terms of the functioning of domain-specific psychological mechanisms that evolved as adaptations for purposes other than religion. Findings – The similarities between Veblen's instinct psychology and the explanation of religion as by-products of domain-specific psychological mechanisms are sufficient to allow the conclusion that the evolutionary psychology of religion provides a modern psychological basis for Veblen's evolutionary economics of religion. Originality/value – An evolutionary economics of religion has a great social value if it provides credible explanations of both the origins of religious belief and innate tendency for religious belief to continue even as science refutes elements of religious doctrines. With a modern psychological basis, Veblen's evolutionary economics of religion accomplishes that purpose.

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RIBEIRO, Jorge Ponciano. "Reflexões sobre o lugar de uma Psicologia da Religião." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 2 (2008): 197–204. http://dx.doi.org/10.18065/rag.2008v14n2.6.

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The present work studies the Psychology of Religion as a theme to be understood from the concept of totality. It discusses the issue of the nature of religion, psychology and the relationship between both. It approaches the human conflicts from their connection with nature, and, above all, with God. As a possible path of a creative and healthy adjustment, faith fills a special position establishing the relationship between psychology, religion and the human person. The nature of the soul and the psychological struggles bring up a central issue: what is the role of the Religion Psychologist facing the human angst caused by guilt, by the loss of meaning of God in the human existence or up to what theoretical point does the Psychology of Religion oppose the clinical practice where the silent presence of the hallowed in human conflicts become apparent while being ignored at the exercise of our profession.

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Watts, Fraser. "Psychology, religion and the transpersonal." Transpersonal Psychology Review 20, no. 1 (2018): 15–22. http://dx.doi.org/10.53841/bpstran.2018.20.1.15.

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The relationships between psychology, religion and the transpersonal are difficult to clarify because of confusion and uncertainty about the key terms. ‘Religion’ is so diverse that there is no single essence of religion that is found in all its manifestations. The ‘transpersonal’ is also hard to define, one of the issues being that it is often defined largely in what it goes ‘beyond’ rather than what it is in itself. It is suggested that interest in the transpersonal has migrated out of religion and in some respects remains a quasi-religion. Finally there is often an ambiguity in how psychology should engage with religion, spirituality and the transpersonal, whether it should play the role of the detached observer or whether it should participate in what it is also studying. I suggest that it should do both and should integrate them as best it can, rather than choosing one over the other.

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Hester, Maureen P. "The Status of Psychology of Religion: An Interview with Raymond F. Paloutzian." Teaching of Psychology 25, no. 4 (October 1998): 303–6. http://dx.doi.org/10.1080/00986289809709724.

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Maureen P. Hester (MPH) is Professor of Psychology at Holy Names College (Oakland, CA). She has published research in humor, history, and group process. She teaches psychology of religion at Holy Names College and has also explored the relation between psychology and religion at local and national psychology teaching conferences. Raymond F. Paloutzian (RFP) is Professor of Psychology at Westmont College in Santa Barbara, CA. His original research in psychology of religion was on the conversion experience. In 1992–1993, he served as President of APA Division 36 (Psychology of Religion). Besides publishing articles on religious experience, he coedited a special issue of The Journal of Social Issues on the topic of “Religious Influences on Personal and Societal Well-Being.” His Invitation to the Psychology of Religion (1996) is in its second edition. In addition, Paloutzian coauthored the chapter on religion in John Santrock's Psychology (1997). He is the editor of The International Journal for the Psychology of Religion.

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Dvoinin, A. M. "Psychology of Religion in Russia: On the Way to Self-determination." Cultural-Historical Psychology 15, no. 3 (2019): 13–21. http://dx.doi.org/10.17759/chp.2019150302.

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The author outlines his concept of the historical development of psychology of religion in Russia and articulates the current tasks of this scientific field. He focuses on the recent formation of topical areas and methodological orientations in Russian psychology of religion and the processes of self-identification and consolidation of researchers that have launched as well. Two following two theses are put forward: the history of psychology of religion in Russia is (1) more determined by external factors than by internal ones and 2) is more relevant to the history of religious studies than to psychology. The historically conditioned and varying “scientific attitude toward religion” is proposed as a criterion for the periodization of the historical development of psychology of religion in Russia. According to this criterion, three developmental stages are distinguished: 1) Psychologization of religion (from 1860—1870 to 1918 — early 1920s); 2) Ideological struggle against religion (from the 1920s to 1991); 3) Dialogue with religion (from 1990 to the present). The author argues that now the fundamental historical task for Russian psychology of religion is to constitute its own identity within the Russian academic community, and, subsequently, in the world science. In addition, the particular tasks are formulated: to differentiate the psychology of religion from Christian psychology; to formulate consistent research programs; to make an inventory of productive ideas and concepts in Russian psychology in order to apply them to contemporary studies of the religious mind; to overcome isolation and to join the international scientific discourse; to design the public request for research in the psychology of religion; to continue further consolidation of Russian psychologists of religion; to promote the psychology of religion within the psychological academic community in Russia.

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Malony, H. Newton. "Analogue Measures of Religion: Experimental Psychology of Religion Revisited." Irish Journal of Psychology 13, no. 3 (January 1992): 316–26. http://dx.doi.org/10.1080/03033910.1992.10557891.

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Hanson, Mark. "Encyclopedia of Psychology and Religion." Theological Librarianship 3, no. 2 (November 22, 2010): 57–59. http://dx.doi.org/10.31046/tl.v3i2.167.

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Pak, Jenny H. "Integrating Psychology, Religion, and Culture." Brill Research Perspectives in Religion and Psychology 2, no. 4 (December 10, 2020): 1–86. http://dx.doi.org/10.1163/25897128-12340006.

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Abstract Although science was originally broadly conceptualized as a systematic, rigorous activity to produce trustworthy knowledge, psychologists, those following the mainstream, adopted a single philosophy of science and strictly enforced natural science as the only proper “scientific” psychology. Qualitative research has been part of modern psychology from the beginning, but it was obscured for nearly a century as positivist epistemology came to dominate the field. Building culturally robust and intelligible theories capable of responding more effectively to complex problems faced by a rapidly changing world calls for openness in methodological diversity. Deeply rooted in a hermeneutic tradition, cultural psychology has challenged the appropriateness of seeking reductive knowledge because higher mental processes such as religious beliefs, values, and choices are bound by historical and cultural context. As greater interdisciplinary integration and methodological innovations are necessary to keep psychology of religion relevant, narrative inquiry has emerged as a promising integrative paradigm.

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Saroglou, Vassilis, and Adam B. Cohen. "Psychology of Culture and Religion." Journal of Cross-Cultural Psychology 42, no. 8 (September 2, 2011): 1309–19. http://dx.doi.org/10.1177/0022022111412254.

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In introducing this Special Issue we first consider six ways of thinking about how culture and religion relate to each other: Religion may be part of culture, constitute culture, include and transcend culture, be influenced by culture, shape culture, or interact with culture in influencing cognitions, emotions, and actions. Second, we present the major current trends of relevant research from cross-cultural psychology, social and cultural psychology, and comparative psychology of religion. Although diverging in methodologies, theoretical traditions, and research focus, these approaches complement each other in increasing our psychological understanding of the inter-relations between culture and religion. Finally, we present the papers of this special issue that offer theoretical advances, test new research hypotheses, and provide empirical evidence showing how cultural-level dimensions (from ecology and biology to ethnicity, family practices, and socio-economic factors) shape religion’s functioning at the individual and/or collective level with regard to key life domains.

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Kugelmann, Robert. "Intimacies of psychology and religion." Theory & Psychology 22, no. 4 (July 18, 2012): 535–37. http://dx.doi.org/10.1177/0959354311430737.

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Joseph, Stephen, P. Alex Linley, and John Maltby. "Positive psychology, religion, and spirituality." Mental Health, Religion & Culture 9, no. 3 (June 1, 2006): 209–12. http://dx.doi.org/10.1080/13694670600615227.

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Richardson, Frank C. "Psychology and Religion: Hermeneutic Reflections." Journal of Psychology and Theology 34, no. 3 (September 2006): 232–45. http://dx.doi.org/10.1177/009164710603400305.

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Damte, David. "V. Mamleev's psychology of religion." St.Tikhons' University Review 80 (December 31, 2018): 83–96. http://dx.doi.org/10.15382/sturi201880.83-96.

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Stenner, Paul. "Psychology, religion, and world loyalty." Journal of Theoretical and Philosophical Psychology 29, no. 2 (2009): 102–7. http://dx.doi.org/10.1037/a0017569.

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Journal articles on the topic 'Psychology and religion'

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