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Journal articles on the topic 'Religion|Psychology|Spirituality'

Author: Grafiati

Published: 4 June 2021

Last updated: 17 February 2022

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1

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

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2

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

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3

Kilpatrick, Shelley Dean, and Michael E. McCullough. "Religion and spirituality in rehabilitation psychology." Rehabilitation Psychology 44, no. 4 (1999): 388–402. http://dx.doi.org/10.1037/0090-5550.44.4.388.

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4

Guindon, Gilbert. "David Fontana, Psychology, Religion, and Spirituality." Archives de sciences sociales des religions, no. 131-132 (December 1, 2005): 215–311. http://dx.doi.org/10.4000/assr.3142.

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5

Hood, Ralph W. "Psychology, Religion, and Spirituality: Concepts and Applications." International Journal for the Psychology of Religion 29, no. 4 (2019): 292–94. http://dx.doi.org/10.1080/10508619.2019.1565255.

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6

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

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7

Lewis, Maat E. L., Adwoa Akhu, and Carla D. Hunter. "Advancing African Psychology: An Exploration of African American College Students’ Definitions and Use of Spirit in Times of Stress." Journal of Black Psychology 47, no. 7 (2021): 507–41. http://dx.doi.org/10.1177/00957984211016950.

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Although religion and spirituality are understood as multidimensional resources in times of stress, less is known about the culturally relevant concept of spirit in African psychology. Eighteen African American college students completed written open-ended questionnaires about how—in relation to religion and spirituality—they define and use spirit in response to stress. Qualitative constant comparison analysis of the data yielded themes defining spirit and its use in response to stress. The definition of spirit was described distinctly as energy, while it overlapped with religion and spiritual

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8

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

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9

Aydoğdu, Bilge Nuran. "Disability and Spirituality." Spiritual Psychology and Counseling 4, no. 2 (2019): 181–93. http://dx.doi.org/10.37898/spc.2019.4.2.0072.

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Disability as a concept has been defined and explained from different perspectives over the years and cannot be regarded just with an individual focus. It should also be considered environmentally and socially. Spirituality and religion have a significant importance culturally for people with disabilities. Therefore, the purpose of this study is to explain the term disability in detail, its religious and spiritual aspects, and the use of these concepts in the rehabilitation process. Research has demonstrated spirituality and religion to be two terms that are a powerful and effective personal r

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10

Wesselmann, Eric D., and Eros R. DeSouza. "Bringing the Psychology of Religion and Spirituality Into Community Psychology." Journal of Prevention & Intervention in the Community 43, no. 3 (2015): 163–64. http://dx.doi.org/10.1080/10852352.2014.973274.

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11

Bakshi, Anuradha J. "Handbook of the psychology of religion and spirituality." British Journal of Guidance & Counselling 44, no. 3 (2016): 362–64. http://dx.doi.org/10.1080/03069885.2016.1178378.

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12

Gomes Esperandio, Mary Rute, and Hartmut August. "Quantitative Research in Psychology of Religion in Brazil." Revista Pistis Praxis 9, no. 1 (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”, “psychol

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13

Bregman, Lucy. "Spirituality: A Glowing and Useful Term in Search of a Meaning." OMEGA - Journal of Death and Dying 53, no. 1 (2006): 5–26. http://dx.doi.org/10.2190/40nu-q4bx-9e9k-r52a.

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The article examines the remarkable popularity of the term “spirituality” and its proliferating definitions. Multiple uses for term keep its exact meaning fuzzy. This term is the latest within long quest for personal and positive dimension of religion, within perceived secularization of society. The quest continues Schleiermacher's and Tillich's theological attempts to define and isolate such a de-institutionalized religion. Sociologists of religion noted the new models of “quilted together” identities that support such private-sphere invisible religion. “Spirituality” also does duty to preser

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14

Henking, Susan E. "Rejected, Reclaimed, Renamed: Mary Daly on Psychology and Religion." Journal of Psychology and Theology 21, no. 3 (1993): 199–207. http://dx.doi.org/10.1177/009164719302100301.

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This article reviews Mary Daly's five books published between 1968 and 1987. Mary Daly is a key contributor to the feminist view of religion. The focus of this discussion is her intellectual trajectory that includes critique and reconstruction of both psychology and religion. As she moves from reform to radical feminism and from Christianity to postchristian feminist spirituality, Daly increasingly views both psychology and religion as aspects of oppressively patriarchal culture. Simultaneously, her own work includes psychological insights and envisions psychic integrity as a goal of the spiri

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15

Sanders, Thomas. "Book Review: Handbook of Psychology of Religion and Spirituality." Christian Education Journal: Research on Educational Ministry 7, no. 2 (2010): 446–49. http://dx.doi.org/10.1177/073989131000700217.

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16

Pargament, Kenneth I. "The Psychology of Religion and Spirituality? Yes and No." International Journal for the Psychology of Religion 9, no. 1 (1999): 3–16. http://dx.doi.org/10.1207/s15327582ijpr0901_2.

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17

Hill, Peter C. "Intellectual Humility in the Psychology of Religion and Spirituality." International Journal for the Psychology of Religion 31, no. 3 (2021): 205–12. http://dx.doi.org/10.1080/10508619.2021.1916242.

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18

Glorney, Emily, Sophie Raymont, Amy Lawson, and Jessica Allen. "Religion, spirituality and personal recovery among forensic patients." Journal of Forensic Practice 21, no. 3 (2019): 190–200. http://dx.doi.org/10.1108/jfp-05-2019-0021.

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Purpose Religion and spirituality are well-researched concepts within the field of psychology and mental health yet they have rarely been researched in high-secure services within the UK. Research in mental health and prison contexts suggests benefits of religion/spirituality to coping, social support, self-worth, symptoms of depression and anxiety and behavioural infractions. The purpose of this paper is to investigate the role of religion/spirituality in high-secure service users’ personal recovery. Design/methodology/approach Semi-structured interviews were carried out with 13 male patients

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19

Syafiq, Muhammad. "DOES SPIRITUALITY PROMOTE AUTONOMY OR SUBMISSION?" Jurnal Psikologi Teori dan Terapan 2, no. 1 (2011): 67. http://dx.doi.org/10.26740/jptt.v2n1.p67-74.

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Studies on spirituality have been conducted extensively in psychology over the last decade. However, the topic has been mostly explored in mental-health setting rather than in other areas in psychology. It is not surprising, then, if the most issues explored in the studies were the impacts or functions of spirituality toward psychological well-being rather than toward the realisation of human potentials. In fact, the main reason why many scientists in psychology propose to study 'spirituality' as a separated construct from 'religion' is its unique characteristic which enable individuals to ach

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20

Keçeci, Berra, and Halil Ekşi. "Multi-Cultural Counseling and Spiritual Interventions." Spiritual Psychology and Counseling 4, no. 2 (2019): 163–80. http://dx.doi.org/10.37898/spc.2019.4.2.0066.

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With the start of individuals from different cultures and subcultures taking part in the same society, the process of understanding and recognizing cultures has found its place in psychology and counseling. While multicultural counseling evaluates the counselor’s cultural values in the counseling environment, various ideas have been formed to address spirituality. This article summarizes the place of counseling in the psychology literature, along with perspectives on dealing with religion and spirituality. It then aims to examine the process of multiculturalism and multicultural counseling in

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21

Roychowdhury, Dev. "Spiritual Well-Being in Sport and Exercise Psychology." SAGE Open 9, no. 1 (2019): 215824401983746. http://dx.doi.org/10.1177/2158244019837460.

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Research indicates that spirituality plays a cardinal role in enhancing sporting performance, personal growth, and well-being. Numerous researchers have attempted to examine the nexus of religion, spirituality, and psychological constructs to understand their role in sport and exercise performance and contexts. Despite the findings that spiritual well-being plays a crucial role in athletic excellence and as a buffer against a wide range of stressors and negative behaviors, it has received scant attention in the sport and exercise psychology literature. This present commentary examines the role

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22

Russell, Stephen R., and Mark A. Yarhouse. "Training in religion/spirituality within APA-accredited psychology predoctoral internships." Professional Psychology: Research and Practice 37, no. 4 (2006): 430–36. http://dx.doi.org/10.1037/0735-7028.37.4.430.

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23

Kloos, Bret, and Thom Moore. "Introduction to special issue on spirituality, religion, and community psychology." Journal of Community Psychology 28, no. 2 (2000): 115–18. http://dx.doi.org/10.1002/(sici)1520-6629(200003)28:2<115::aid-jcop1>3.0.co;2-c.

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24

Wiggins, Marsha. "Book Review: Handbook of the Psychology of Religion and Spirituality." Family Journal 15, no. 1 (2007): 90–91. http://dx.doi.org/10.1177/1066480706293868.

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25

Wheeler, Rachel. "Psychology, Religion, and Spirituality: Concepts and Applications by Fraser Watts." Spiritus: A Journal of Christian Spirituality 18, no. 1 (2018): 112–13. http://dx.doi.org/10.1353/scs.2018.0014.

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26

Day, James M. "Religion, Spirituality, and Positive Psychology in Adulthood: A Developmental View." Journal of Adult Development 17, no. 4 (2009): 215–29. http://dx.doi.org/10.1007/s10804-009-9086-7.

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27

Paloutzian, Raymond F., and Crystal L. Park. "The psychology of religion and spirituality: How big the tent?" Psychology of Religion and Spirituality 13, no. 1 (2021): 3–13. http://dx.doi.org/10.1037/rel0000218.

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28

Ruffing, Janet. "Psychology as a Resource for Christian Spirituality." Horizons 17, no. 1 (1990): 47–59. http://dx.doi.org/10.1017/s036096690001971x.

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AbstractPsychology is a valuable resource for spirituality when researchers incorporate mutually critical correlations in their use of this discipline. It can be used to identify pathological elements in religious practice, uncover unconscious motivation, provide developmental schemas, and describe responses to meditative experiences. Researchers in spirituality will most likely draw on different schools of psychology in relationship to the particular phenomenon under investigation. Their critical perspective will uncover the presuppositions of psychologies that are either hostile to religion

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29

Körver, Jacques W. G. "Review of APA Handbook of Psychology, Religion, and Spirituality. Volume 1: Context, Theory, and Research; Volume 2: An Applied Psychology of Religion and Spirituality." International Journal for the Psychology of Religion 25, no. 3 (2014): 250–54. http://dx.doi.org/10.1080/10508619.2014.962406.

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30

Slater, Will, Todd W. Hall, and Keith J. Edwards. "Measuring Religion and Spirituality: Where are we and where are we Going?" Journal of Psychology and Theology 29, no. 1 (2001): 4–21. http://dx.doi.org/10.1177/009164710102900102.

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While the measurement of religion and spirituality has made significant progress in the past few decades, we have seen increasing criticism of the dominant paradigm in the psychology of religion–intrinsic and extrinsic religiousness. A variety of new measures have been developed, notwithstanding Gorsuch's (1984) admonition to the contrary. Religion and its post-modern offspring (spirituality) has become intensely personal, and the direction of the new measures in the field reflect this shift. Furthermore, several complexities of measuring this domain remain unresolved, such as the lack of prec

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31

Bufford, Rodger K., Nancy S. Thurston, Kathleen A. Gathercoal, Marie-Christine Goodworth, and Lynn H. Holt. "Spiritual Formation in the Graduate School of Clinical Psychology at George Fox University." Journal of Spiritual Formation and Soul Care 11, no. 2 (2018): 296–313. http://dx.doi.org/10.1177/1939790918795627.

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At its inception, the training model in the Graduate School of Clinical Psychology (GSCP) at George Fox University was informed by the approach inaugurated at Fuller Theological Seminary School of Psychology in the 1960s. In the original model, training in Christian religion/spirituality and theology accompanied training in professional psychology. In the interim, our culture, psychological knowledge, perceived psychological needs, and training programs have changed greatly. Here we report changes in religion/spirituality (R/S) training and integration over the last two decades. We describe ou

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32

Seitz, Rüdiger J., and Hans-Ferdinand Angel. "Psychology of religion and spirituality: meaning-making and processes of believing." Religion, Brain & Behavior 5, no. 2 (2014): 139–47. http://dx.doi.org/10.1080/2153599x.2014.891249.

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33

Říčan, Pavel. "Spirituality: The Story of a Concept in the Psychology of Religion." Archive for the Psychology of Religion 26, no. 1 (2004): 135–56. http://dx.doi.org/10.1163/0084672053597996.

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34

Maton, Kenneth I. "Spirituality, religion, and community psychology: Historical perspective, positive potential, and challenges." Journal of Community Psychology 29, no. 5 (2001): 605–13. http://dx.doi.org/10.1002/jcop.1039.

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35

Belzen, Jacob A. "Studying the specificity of spirituality: lessons from the psychology of religion." Mental Health, Religion & Culture 12, no. 3 (2009): 205–22. http://dx.doi.org/10.1080/13674670802456606.

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36

Lattuada, Pier Luigi. "The Contribution of Integral Transpersonal Psychology Approach to Religion and Spirituality." DIALOGO 7, no. 2 (2021): 95–112. http://dx.doi.org/10.51917/dialogo.2021.7.2.9.

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"We will explore the different conceptions of religion and spirituality from both secular and religious, confessional and philosophical perspectives. We will compare the new visions of post-modernity with the psychological view before investigating the contribution that the different currents of the transpersonal and integral approach can provide in a dialogical perspective of transcendence and inclusion of the different positions."

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37

Zulkarnain, Zulkarnain. "Kematangan Beragama dalam Perspektif Psikologi Tasawuf." MAWA'IZH: JURNAL DAKWAH DAN PENGEMBANGAN SOSIAL KEMANUSIAAN 10, no. 2 (2019): 305–25. http://dx.doi.org/10.32923/maw.v10i2.873.

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The psychology of Sufism has a strong connection in all areas of human life in modern times. The modern human is not enough to be able to understand the material, scientific, technological and cultural needs. Certainly, modern humans demand answers on how to display spirituality in religious practices. Psychology and Sufism as a holistic approach oration that integrates psychic and spiritual can provide solutions to human problems. Through spirituality, a person will be able to purify the soul in religious behavior, improve morals, the reference lines in the noble values of the religion he b

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38

Scorsolini-Comin, Fabio. "A religiosidade/espiritualidade no campo da saúde / The religiosity/spirituality in health." REVISTA CIÊNCIAS EM SAÚDE 8, no. 2 (2018): 1–2. http://dx.doi.org/10.21876/rcsfmit.v8i2.752.

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A religiosidade/espiritualidade (R/E) tem sido cada vez mais investigada pela literatura científica, notadamente no campo da saúde. Ao considerar o humano em sua interface com os elementos da espiritualidade, seguindo recomendações da própria Organização Mundial da Saúde (OMS), opera-se a necessidade de que tal dimensão não seja apenas mais um vértice na atenção à saúde, mas um componente que deve ser valorizado, incorporado, investigado e constantemente questionado, a fim de que avanços possam vir à tona. Esse diálogo deve, ainda, atravessar os processos de ensino e aprendizagem, o fomento à

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39

Sternberg, Esther M., Altaf Engineer, and Hester Oberman. "Trauma, place, and transformation." Archive for the Psychology of Religion 41, no. 1 (2019): 26–32. http://dx.doi.org/10.1177/0084672418824067.

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This commentary comprises three different responses to Counted and Zock’s article: “Place Spirituality: An Attachment Perspective.” The first response is from Esther Sternberg, MD, who gives a psychophysiological and neuroscience critique. The second is from Altaf Engineer, PhD, from the perspective of architecture and environmental psychology, and the last response is from Hester Oberman, PhD, who gives a psychology of religion rebuttal.

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40

Chaim, Władysław. "The theory of psychological types in the psychology of religion and spirituality." Roczniki Psychologiczne 20, no. 1 (2017): 47–62. http://dx.doi.org/10.18290/rpsych.2017.20.1-2en.

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41

McIntosh, Daniel N., and Taylor Newton. "An Explicit Request for Minitheories in the Psychology of Religion and Spirituality." International Journal for the Psychology of Religion 23, no. 4 (2013): 261–70. http://dx.doi.org/10.1080/10508619.2013.795805.

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42

Beck, Brittney, and Brian Mistler. "A Review of: “The Handbook of the Psychology of Religion and Spirituality”." Journal of Muslim Mental Health 3, no. 2 (2008): 241–43. http://dx.doi.org/10.1080/15564900802487683.

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43

Shafranske, Edward P. "Advancing “the boldest model yet”: A commentary on psychology, religion, and spirituality." Psychology of Religion and Spirituality 2, no. 2 (2010): 124–25. http://dx.doi.org/10.1037/a0019624.

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44

Westerink, Herman. "Spirituality in Psychology of Religion: A Concept in Search of Its Meaning." Archive for the Psychology of Religion 34, no. 1 (2012): 3–15. http://dx.doi.org/10.1163/157361212x644486.

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45

Brawer, Peter A., Paul J. Handal, Anthony N. Fabricatore, Rafael Roberts, and Valerie A. Wajda-Johnston. "Training and education in religion/spirituality within APA-accredited clinical psychology programs." Professional Psychology: Research and Practice 33, no. 2 (2002): 203–6. http://dx.doi.org/10.1037/0735-7028.33.2.203.

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46

Jafari, Simon. "Religion and spirituality within counselling/clinical psychology training programmes: a systematic review." British Journal of Guidance & Counselling 44, no. 3 (2016): 257–67. http://dx.doi.org/10.1080/03069885.2016.1153038.

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47

Woody, William Douglas. "Use of cult in the teaching of psychology of religion and spirituality." Psychology of Religion and Spirituality 1, no. 4 (2009): 218–32. http://dx.doi.org/10.1037/a0016730.

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48

Haque, Amber. "The Psychology of Religion." American Journal of Islam and Society 18, no. 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 religi

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49

Sami, Waleed Y., John Mitchell Waters, Amelia Liadis, Aliza Lambert, and Abigail H. Conley. "Disenchantment, Buffering, and Spiritual Reductionism: A Pedagogy of Secularism for Counseling and Psychotherapy." Religions 12, no. 8 (2021): 612. http://dx.doi.org/10.3390/rel12080612.

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The various mental health disciplines (e.g., counseling, psychology, social work) all mandate competence in working with clients from diverse religious and spiritual backgrounds. However, there is growing evidence that practitioners feel ill-equipped to meet the needs of their religiously- and spiritually-diverse clients. Furthermore, formal education on religion and spirituality remains optional within coursework. Research on religion and spirituality is also noted for its reductionism to observable outcomes, leaving much of its nuance uncovered. This paper will utilize philosophies of secula

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50

Altmeyer, Stefan, Constantin Klein, Barbara Keller, Christopher F. Silver, Ralph W. Hood, and Heinz Streib. "Subjective definitions of spirituality and religion." International Journal of Corpus Linguistics 20, no. 4 (2015): 526–52. http://dx.doi.org/10.1075/ijcl.20.4.05alt.

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This paper shows how corpus methods can be usefully employed in the field of psychology of religion in triangulation with other empirical instruments. Current international surveys mirror an on-going transformation in subjective meanings in religious discourse cumulating in the question: what do people actually mean when they describe themselves as spiritual, religious or neither? The paper presents results of a cross-cultural study with 1,886 participants in the US and Germany. The thematic goal is to explore subjective understandings by examining personal definitions of religion and spiritua

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