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Journal articles on the topic 'Religion / Psychology of Religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 August 2024

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1

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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2

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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3

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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4

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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Senay, Ibrahim. "Are religions growing or declining? Self-reported religion and personality." Psihologija, no. 00 (2022): 7. http://dx.doi.org/10.2298/psi210719007s.

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It is not clear whether religions are on the rise or fall today. The present study investigated whether personality trait factors can predict the combined growth of religious affiliations and non-affiliations (i.e., the number of people who self-identify with a religion or do not identify with anyreligion) across socio-cultural contexts through an analysis of online survey data collected from 111 countries and 4,270 individuals. In a multiple-discriminant analysis, religion self-reports constituted three independent dimensions. Religious affiliations and non-affiliations (whether a person identifies as a member of a specific religion or identifies him/herself as an atheist or agnostic) formed separate clusters along one axis, while on the other two, they did not. Across countries, religions? growth rates significantly predicted the trait factor configuration classifying religious affiliations (seeing oneself as a member of a specific religion) differently from non-affiliations (seeing oneself as an atheist or an agnostic). The personality profile grouping affiliations together with non-affiliations had a non-significant relationship with religions? growth rates. In sum, although self-identifying with no religion (i.e., agnosticism and atheism) might not replace affiliating with a religion in the short run, it can show a non-significant trend toward competing with adhering to most popular religions. The results may have implications for understanding the impact of religious pluralism on religions? growth rates and the different growth trends associated with the complexity of religious affiliations.

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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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7

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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8

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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9

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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10

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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11

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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12

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

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13

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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14

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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15

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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16

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

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17

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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18

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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19

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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20

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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21

Knox, Oliver. "THE RELIGION OF NO RELIGION: JUNG’S PSYCHOLOGY IN THE HISTORY OF ZEN BUDDHISM IN THE 20TH CENTURY." Phanês Journal For Jung History, no. 4 (December 4, 2021): 51–81. http://dx.doi.org/10.32724/phanes.2021.knox.

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In the 1930s, Zen Buddhism was hardly known outside Japan. By the 1960s, it had become by far the most popular form of Buddhism in Europe and the United States. Its popularity was born from the general belief that Zen responded to the psychological and religious needs of the individual without incurring the criticisms customarily levelled against religion. Zen was imagined as a practical spirituality that accepted all religions and religious symbols as expressions of a universal psychological truth. Zen was not itself a religion, but a ‘super-religion’ that had understood the inner mechanics of the psyche’s natural religion-making function. Three authors in particular, namely D. T. Suzuki, Friedrich Spiegelberg and Alan Watts, were pivotal in the formation of this narrative. Using Jung’s psychological model as their conceptual basis, they promoted a vision of Zen Buddhism that laid the foundations for the ‘Zen Boom’ of the 1950s and 60s. This article will examine the pivotal role played by Jung’s psychology in the formation of this narrative. KEYWORDS Zen Buddhism, D. T. Suzuki, Alan Watts, Friedrich Spiegelberg, The Religion of no Religion.

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22

Fahriana, Lukita, and Lufaefi Lufaefi. "KONVERSI AGAMA DALAM MASYARAKAT PLURAL: UPAYA MEREKAT PERSAUDARAAN ANTARUMAT BERAGAMA DI INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 209–22. http://dx.doi.org/10.15408/ushuluna.v1i2.15331.

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Indonesia is a country that is inhabited by various religious adherents. Not a little diversity that led to conflicts. One of the factors arising from the conflict is because of the conversion of religions, especially if done by people of Islam who moved to other religion in overt. Conversion is seen as apostasy, the consequence of which is sin and must be killed. In the conversion of religion, change or is not merely due to matters of belief, or degrading religion, but many factors cause it, such as environmental factors, social relations, psychology, and even because the factor of Divine guidance. In a pluralistic society, the existence of religious conversion can glue brotherhood between religious communities. Therefore, the conversion of religion can shape one's thoughts to accept and appreciate the religion of others more openly in many perspectives.

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23

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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24

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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25

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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26

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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27

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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28

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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29

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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30

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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31

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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32

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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33

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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34

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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35

Saroglou, Vassilis. "Believing, Bonding, Behaving, and Belonging." Journal of Cross-Cultural Psychology 42, no. 8 (September 2, 2011): 1320–40. http://dx.doi.org/10.1177/0022022111412267.

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When approaching religion from a cross-cultural psychological perspective, one faces questions regarding the universals and the specifics of religions across cultural contexts. On the basis of previous theorization and research, the author proposes a model that posits four basic dimensions of religion and individual religiosity that are partially distinct although interconnected: believing, bonding, behaving, and belonging. These dimensions are presumably universally present across religions and cultural contexts and delimitate religion from other similar constructs. They reflect distinct psychological processes (cognitive, emotional, moral, and social), respective goals, conversion motives, types of self-transcendence, and mechanisms explaining the religion-health links. However, across cultural and religious groups, these dimensions may differ in content, salience, and ways in which they are interconnected or emphasized, leading to various forms of religiosity, including functional and dysfunctional ones. Within each dimension, there is additional universality (in structure) and cultural variability (in salience) regarding the way religious cognitions, emotions, morality, and identity are processed. This Big Four religious dimensions model may be a powerful tool for studying universals and cultural specifics of the psychological dimensions of religion.

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36

Smajić, Aid. "Religija u susretu s modernom psihologijom / Religion encounters modern psychology." Context: Journal of Interdisciplinary Studies 4, no. 1 (April 7, 2021): 7–26. http://dx.doi.org/10.55425/23036966.2017.4.1.7.

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Possibility and limits of dialogue between religion and psychology is an interesting topic attracting significant attention of theologians and psychologists today. A century long experience of Catholic Church being in dialogue with modern psychological theory and practice is a proof of complexity and multifacetedness of this endeavor as well as an authentic illustration of its challenges, possibilities and potential solutions for all religious traditions faced with similar dilemmas. The aim of the study is threefold: 1) to offer a short historical overview of attitude of the Catholic Church towards achievements of modern psychological science, 2) to present the main areas and challenges faced by the Church in dialogue with and exploitation of contemporary psychology today and 3) to identify agents and mechanisms of this process. This attitude evolved from the initial suspicion and antagonism to respect towards achievements of healthy psychology and systematic attempt of their integration in Catholic teaching and pastoral work. Seemingly two factors are especially important for the achieved success, namely individual enthusiasm and systematic approach of Catholic theologian-psychologists to the issue at stake and the existence of minimum of official support in the Church for these endeavors, even at the time of the hey-days of anti-modernism in the Catholic circles. These are eventually the useful hints for all religious traditions perplexed with similar dilemmas.

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Cohen, Adam B., Dacher Keltner, and Paul Rozin. "Different religions, different emotions." Behavioral and Brain Sciences 27, no. 6 (December 2004): 734–35. http://dx.doi.org/10.1017/s0140525x04260174.

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Atran & Norenzayan (A&N) correctly claim that religion reduces emotions related to existential concerns. Our response adds to their argument by focusing on religious differences in the importance of emotion, and on other emotions that may be involved in religion. We believe that the important differences among religions make it difficult to have one theory to account for all religions.

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Vergote, Antoine. "Recognition or Erasing of Religious Identities. Psychology of a Key Conflict in Religion." Archive for the Psychology of Religion 27, no. 1 (January 2005): 93–112. http://dx.doi.org/10.1163/008467206774355376.

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According to the author, psychology of religion should be the study of the personal experiences, tensions, conflicts and resolutions to conflict within a specific, clearly identified religion. The author opposes philosophical-psychological preconceptions which tend to eliminate the proper psychological reality of dynamic conflicts (as e.g. with James and Otto). With Freud, Evan-Pritchard and Needham, he affirms the historical dimension of civilizations and religions, and elaborates its consequences. He examines in this context work by Maslow on extrinsic and intrinsic religion and by Rokeach on mental-psychological dogmatism. He stresses the largely preconscious motivations and processes that are at play in the personal interests and defense mechanisms operating in the various forms of belief and unbelief and in their changes. This preconscious reality is the psychological one par excellence and is the appropriate object for subtle psychological investigations.

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Zahra, Novina Sabila, and Andi Ramdhan Al-Qadri. "Konsep Toleransi Beragama pada Remaja Suku Bugis Makassar." Jurnal Psikologi Islam dan Budaya 5, no. 1 (May 17, 2022): 23–34. http://dx.doi.org/10.15575/jpib.v5i1.12330.

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This study aims to explore the concept of religious tolerance in Bugis Makassar youth. This research is a construct realism qualitative research with an indigenous psychology approach. Indigenous psychology approach is used to explore individual understanding of a concept, especially the concept of tolerance which is inseparable from cultural and social influences. The respondents were 130 teenagers with the age ranged from 18 to 21 years old, and were asked to fill an open-ended questionnaire.. The results showed that religious tolerance was interpreted by Bugis Makassar youth as feelings and respect for other religions. The attitude towards others with different religion was indicated by feeling happy or okay and not having problem with different religion. The expression of religious tolerance was did not disturb others in doing their worships. Also, the response of the situation involving other religions' activities were welcoming and respecting other religions' activities. This finding indicated that individuals with religious tolerance are those who can respect and accept other religions in their surrounding environment.

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Utomo, Agus Himmawan, and Galuh Nur Fattah. "Sistematika dan Pemetaan Konsep Ketuhanan Agama-Agama Lokal di Indonesia: Studi Kasus Agama Sunda Wiwitan, Agama Kaharingan, dan Agama Towani Tolotang." Jurnal Ledalero 22, no. 2 (December 23, 2023): 143. http://dx.doi.org/10.31385/jl.v22i2.340.143-164.

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<p>Abstract: Indonesia has an invaluable cultural heritage, one of which is the existence of various indigenous religions that are widespread throughout the country. Despite their significant number, their presence is often<br />disregarded by the majority of society who have adopted formal religions that are recognized by the state. Followers of indigenous religions are often deemed misguided by formal religion practitioners because they<br />perceive these ancestral religions as worshiping entities other than God, as recognized by their own religious tradition. This is exacerbated by the government's attempt to integrate indigenous religions into one of the<br />recognized formal religions, which poses a threat to the preservation of the teachings and religious practices of indigenous religion followers as their religious practices will inevitably be influenced by the standardizations of the formal religions, which are essentially religions of foreign origin. All forms of discrimination arise, among others, from the weakness or inability of indigenous religion followers to explain their theological systems and concepts of divinity. Therefore, this study attempts to explain the concept of divinity in indigenous religions by using three case<br />studies: Sunda Wiwitan, Kaharingan, and Towani Tolotang. The results of this study show that there are authentic characteristics of divinity in each of the studied indigenous religion systems, which are specifically categorized as henotheism and Animism-Dynamism.</p><p><br />Keyword: Indigenious Religions, Concept of Divinity, Henotheism, Animism-Dynamism</p>

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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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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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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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Jones, James W. "Religion, Health, and the Psychology of Religion: How the Research on Religion and Health Helps Us Understand Religion." Journal of Religion and Health 43, no. 4 (December 2004): 317–28. http://dx.doi.org/10.1007/s10943-004-4299-3.

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Hertel, Bradley R. "Theological Versus Interactional Models of Religious Influence: Toward a Synthesis." Journal of Psychology and Theology 17, no. 4 (December 1989): 357–67. http://dx.doi.org/10.1177/009164718901700406.

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Each of the articles just presented in this issue calls for greater emphasis on theology in social scientific studies of religion. White (1968), however, advocated an interactional approach to the study of religion which he considered to be in direct opposition with theological approaches. At a time when religion in America is becoming more diverse, through formation of new religions, intradenominational diversity and theological dissent, and growth in numbers of individuals formulating their own personal theologies, social scientists need to combine theological and interactional approaches to adequately portray the nature and place of religion in society. After comments on each of the articles, an argument for and discussion of possible means to achieve that synthesis are presented.

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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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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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Atkinson, Andrew Ross. "Could Religions Augment Cooperation by Recruiting Hamilton’s Rule through the Use of Fictive Kinship Language?" Journal of Cognition and Culture 23, no. 3-4 (August 25, 2023): 265–88. http://dx.doi.org/10.1163/15685373-12340163.

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Abstract Some scholars have raised the potential functional role of fictive kinship for religion, generally. This paper seeks to develop that idea. It is argued in this paper that fictive kinship language in religion (and some other non-religious contexts) recruits traits connected to Hamilton’s rule as it is expressed in Homo sapiens psychology. The effect is that cooperation is augmented within a population that generally shares the same religious worldview. The general position is that if religions are in the business of cooperation and this partially accounts for their evolution and preservation, then it follows that we should take particular note of any significant feature of religions that might lend itself to the cooperation account of religion’s apparent evolutionary success. Fictive kinship is one such feature.

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Stausberg, Michael. "The psychology of religion/spirituality and the study of religion." Religion, Brain & Behavior 5, no. 2 (April 3, 2014): 147–57. http://dx.doi.org/10.1080/2153599x.2014.891251.

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