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Artículos de revistas sobre el tema "Psychology and Christianity"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 20 de febrero de 2023

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1

Ripley, Jennifer S. "Integration of Psychology and Christianity: 2022." Journal of Psychology and Theology 40, no. 2 (June 2012): 150–54. http://dx.doi.org/10.1177/009164711204000213.

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2

Hoven, Matt. "Sport, psychology and Christianity: welfare, performance and consultancy." Practical Theology 13, no. 3 (May 3, 2020): 316–17. http://dx.doi.org/10.1080/1756073x.2020.1755525.

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3

Howard, George S. "Abusing Abusive Christianity." Contemporary Psychology: A Journal of Reviews 41, no. 12 (December 1996): 1216–17. http://dx.doi.org/10.1037/003289.

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4

Lee∗, Sang‐Wook, Roy Evans, and Peter Jackson. "Froebel and Christianity." Early Child Development and Care 100, no. 1 (January 1994): 1–42. http://dx.doi.org/10.1080/0300443941000101.

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5

Hathaway, William L., and Mark A. Yarhouse. "The Integration of Psychology & Christianity: A Domain-Based Approach." Perspectives on Science and Christian Faith 75, no. 1 (March 2023): 77–79. http://dx.doi.org/10.56315/pscf3-23hathaway.

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THE INTEGRATION OF PSYCHOLOGY & CHRISTIANITY: A Domain-Based Approach by William L. Hathaway and Mark A. Yarhouse. Downers Grove, IL: InterVarsity Press Academic, 2021. 199 pages. ISBN: 9780830841837. *Reading The Integration of Psychology and Christianity brought to mind the lively discussions about integration that I had with my fellow undergraduates at Gordon College some twenty years ago. We were hampered in reaching any agreement by the fact that our assigned text, Psychology and Christianity: Four Views,1 presented four authors who each defined integration in their own idiosyncratic

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6

Koteskey, Ronald L., and Philip J. Price. "Undergraduates Developing Their Own Systematic Integration of Psychology and Christianity." Journal of Psychology and Theology 23, no. 4 (December 1995): 266–70. http://dx.doi.org/10.1177/009164719502300406.

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This article is written from the perspective of both professor and student, detailing the development of a system of psychology as a part of senior seminar. After briefly introducing professor and student, we each tell about the purpose of the project, the preparation for writing the system, the process of developing it, and the product—a system of psychology.

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7

Runkel, Gunter. "Sexual morality of christianity." Journal of Sex & Marital Therapy 24, no. 2 (April 1998): 103–22. http://dx.doi.org/10.1080/00926239808404924.

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8

Slife, Brent D., and Carol F. Ellerston. "Dogma and Dialogue: The Interface of Psychology and Christianity." Contemporary Psychology 49, no. 6 (December 2004): 677–79. http://dx.doi.org/10.1037/004838.

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9

Bregman, Lucy. "Two Imageries of Peace: Popular Psychology and Charismatic Christianity." Horizons 16, no. 1 (1989): 79–96. http://dx.doi.org/10.1017/s0360966900039906.

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AbstractThis paper describes and compares two imageries for “peace” found in contemporary North America. Both arise within a context of “expressive individualism” as depicted by Bellah et al. and both attempt to ground values beyond subjective preferences. Popular psychology, especially represented by Maslow and self-help writings, relies primarily on the image of organic growth for a vision of peace and fulfillment. Language of unresolvable conflict and warfare is entirely avoided. In contrast, Charismatic Christianity, although it too employs the language of “health” and “growth” also advoca

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10

Lynch, Christopher. "Individualism and Christianity." American Psychologist 56, no. 12 (2001): 1176. http://dx.doi.org/10.1037/0003-066x.56.12.1176.

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11

Grimm, Julia P., Keri L. Barnett, Rodney L. Bassett, Suzanne M. Pearson, Alysia Cornell, Shaelise Morton, Katelyn Scott, and Paul Stevenson. "Revisiting the Issue of Influential Sources in the Integration of Psychology and Theology: More than a Decade Summary." Journal of Psychology and Theology 40, no. 1 (March 2012): 5–15. http://dx.doi.org/10.1177/009164711204000102.

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Building upon the work of Jones, Ripley, Kurusu, and Worthington, Jr. (1998), we identified the most influential books and articles within the integration literature in 1985–1994, 1995–2004, and 2005–2010. We tallied references within the Journal of Psychology and Christianity and the Journal of Psychology and Theology and identified trends. There were differential citation rates across the three time periods for both articles and books. Consistently, the most frequently cited works were cited less often in the first time period compared to the following time periods. The number of edited volu

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12

Smith, Erin I. "The Role of Psychology in Advancing Dialogue between Science and Christianity." Perspectives on Science and Christian Faith 72, no. 4 (December 2020): 204–21. http://dx.doi.org/10.56315/pscf12-20smith.

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Those interested in the intersection of science and Christianity, rightfully pay attention to specific issues in the landscape of science and religion. Despite progress made in science-religion scholarship, asking and answering thorny questions and unearthing new ones, it sometimes appears that these advances make little progress shifting the narrative in individuals or culture. In this article, I argue that for progress in difficult conversations, such as those between science and Christianity, we must acknowledge and account for the psychology of the individuals engaging in these conversatio

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13

Sagut, Joel. "Thomistic Psychology in the Works of Fr. Angel de Blas, OP." Philippiniana Sacra 56, no. 171 (August 3, 2022): 1359–82. http://dx.doi.org/10.55997/5008pslvi171a7.

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The celebration of the 500th anniversary of Christianity in the Philippines is also an opportunity for the University of Santo Tomas (Manila) to look into her own history, and on how that history intersects with the larger history of Christianity in the Philippines. Being one of the oldest Christian institutions in the Philippines, the University has been home to several thinkers who have, in their own way, contributed to the growth of Christianity in the country. This paper takes a historical look at the contribution of one Thomasian, Fr. Angel de Blas, OP, who wrote and taught in the Univers

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14

Weiner, Gerald A. "The Numinosity of Ethiopian Christianity." Psychological Perspectives 61, no. 2 (April 3, 2018): 206–20. http://dx.doi.org/10.1080/00332925.2018.1462020.

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15

Grace, Christopher R. "Christianity and Evolutionary Psychology: Introduction to Special Issue–Part 1." Journal of Psychology and Theology 29, no. 4 (December 2001): 287–88. http://dx.doi.org/10.1177/009164710102900401.

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16

Littlewood, Roland, and Simon Dein. "Did Christianity lead to schizophrenia? Psychosis, psychology and self reference." Transcultural Psychiatry 50, no. 3 (June 2013): 397–420. http://dx.doi.org/10.1177/1363461513489681.

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17

Whitney, William B. "Beginnings: Why the Doctrine of Creation Matters for the Integration of Psychology and Christianity." Journal of Psychology and Theology 48, no. 1 (April 14, 2019): 44–65. http://dx.doi.org/10.1177/0091647119837024.

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This article considers what integration efforts in psychology would look like if informed by a trinitarian account of creation. Further theological reflection about the doctrine of creation reveals four key conclusions that are valuable for conceiving the relationship between theology and psychology: (1) The goodness of the created realm establishes the investigation and exploration of human nature through science and psychology; (2) Human nature can be explored through psychology because God’s providential care allows a certain “order” of creation to be preserved despite the reality of sin; (

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18

Woodill, Sharon. "Christianity and Sexuality." Girlhood Studies 11, no. 2 (June 1, 2018): 127–29. http://dx.doi.org/10.3167/ghs.2018.110210.

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19

Lewis, Christopher Alan, Stephen Joseph, and Kirsty Elizabeth Noble. "Is Religiosity Associated with Life Satisfaction?" Psychological Reports 79, no. 2 (October 1996): 429–30. http://dx.doi.org/10.2466/pr0.1996.79.2.429.

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150 Northern Irish University undergraduate students completed the Francis Scale of Attitude towards Christianity, the Satisfaction with Life Scale, and a single-item measure of frequency of church attendance. No significant association was found between scores on the Francis Scale of Attitude towards Christianity and scores on the Satisfaction with Life Scale ( r = .05) or between frequency of church attendance and scores on the Satisfaction with Life Scale ( r = .00). These data provide no evidence that, among a sample of Northern Irish University undergraduate students, those with a more po

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20

Kelsey, Morton. "Reply to Analytical Psychology and Human Evil." Journal of Psychology and Theology 14, no. 4 (December 1986): 282–84. http://dx.doi.org/10.1177/009164718601400403.

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Jung's thinking and experience, while not making a perfect “fit” with Christianity, do provide the best framework upon which to base the integration of psychology and theology. Jung has much to offer Christians seeking such integration Cited are his extensive education in the history of modern thought, his understanding of the problems involved in materialistic rationalism and of idealism, the acknowledgement he paid to the spiritual world, and other factors. The author describes how Jung's works aided his own understanding of the Bible, God, and sin.

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21

Francis, Leslie J. "Attitude toward Christianity and Premarital Sex." Psychological Reports 98, no. 1 (February 2006): 140. http://dx.doi.org/10.2466/pr0.98.1.140-140.

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22

Groesbeck, C. Jess. "Review of Jung's Treatment of Christianity." Contemporary Psychology: A Journal of Reviews 34, no. 2 (February 1989): 199. http://dx.doi.org/10.1037/027709.

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23

Clatterbaugh, Kenneth C. "In God's Image: Gender and Christianity." Contemporary Psychology 49, no. 4 (August 2004): 448–50. http://dx.doi.org/10.1037/004392.

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24

Browning, Don. "Psychology in Service of the Church." Journal of Psychology and Theology 20, no. 2 (June 1992): 127–36. http://dx.doi.org/10.1177/009164719202000206.

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Don Browning has been a major figure in pastoral theology for a number of years. His most recent major work (Browning, 1987b) is a challenging analysis of and dialogue with the religious dimensions of many of the major modern psychological paradigms that dominate the mental health field. Browning writes from a self-described “liberal Christianity or mainline church” perspective rather than that of evangelical Christianity. The reader will find this perspective clearly articulated, among other places, in the introductory sections below, where he defines his use of the words “church” and “Christ

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25

Henking, Susan E. "Rejected, Reclaimed, Renamed: Mary Daly on Psychology and Religion." Journal of Psychology and Theology 21, no. 3 (September 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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26

Francis, Leslie J., Mandy Robbins, Anna Boxer, Christopher Alan Lewis, Conor McGuckin, and Charles J. McDaid. "Psychological Type and Attitude toward Christianity: A Replication." Psychological Reports 92, no. 1 (February 2003): 89–90. http://dx.doi.org/10.2466/pr0.2003.92.1.89.

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A sample of 149 university students completed the Francis Psychological Type Scales together with the Francis Scale of Attitude Toward Christianity. The data indicated that university students classified as Feeling Types hold a more positive attitude toward Christianity than those classified as Thinking Types. These findings replicate the 1999 report of Jones and Francis.

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27

Boivin, Michael J., Harold W. Darling, and Terry W. Darling. "Racial Prejudice among Christian and Non-Christian College Students." Journal of Psychology and Theology 15, no. 1 (March 1987): 47–56. http://dx.doi.org/10.1177/009164718701500108.

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The relationship between Christianity and racial prejudice was evaluated by means of a questionnaire which included the Shepherd Scale, the Christian Conservatism Scale, and the Multifactor Racial Attitude Inventory. The instrument was administered to two groups of college psychology students, one predominantly Christian and the other predominatly non-Christian (low scorers on the Christian scales). Although the Christian group scored significantly higher on the Shepherd and Christian Conservatism Scales, no significant differences were found between the two groups with respect to racial preju

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28

Aytac, F. Kubra. "Reconsidering Secularism and Historical Narrative of Christianity." Religion and Theology 27, no. 1-2 (July 21, 2020): 153–62. http://dx.doi.org/10.1163/15743012-bja10005.

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Abstract In this review article, Graeme Smith, A Short History of Secularism, is reviewed with its main arguments regarding secularisation debate. A radical reconsideration of secularism and its social history, starting with the Greeks and continuing to modernity and the contemporary period, are offered by this book. The book’s attempt to construct a historical narrative of Christianity is an essential contribution to literature. It highlights the changes Christianity is exposed to as it moved across Europe and different mindsets that influenced people during this period. Students who are inte

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29

Johnson, Eric L. "Christ, the Lord of Psychology." Journal of Psychology and Theology 25, no. 1 (March 1997): 11–27. http://dx.doi.org/10.1177/009164719702500102.

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The lordship of Christ over all of a Christian's life is an assumption basic to Christianity. The acknowledgement of his lordship in psychology is especially problematic today because of the pervasive naturalism and neo-positivism of modern psychology. Nevertheless, an understanding of the kingdom concept in Scripture suggests that Christians are inevitably called to work towards the expression of Christ's lordship in psychology. This occurs as the Christian pursues psychological knowledge and practice before God, aware that all true truth about human nature is an expression of God's mind, tha

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30

Lewis, Christopher Alan, Sharon Mary Cruise, Conor Mc Guckin, and Leslie J. Francis. "TEMPORAL STABILITY OF THE FRANCIS SCALE OF ATTITUDE TOWARD CHRISTIANITY AMONG 9- TO 11-YEAR-OLD ENGLISH CHILDREN: TEST-RETEST DATA OVER SIX WEEKS." Social Behavior and Personality: an international journal 34, no. 9 (January 1, 2006): 1081–86. http://dx.doi.org/10.2224/sbp.2006.34.9.1081.

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Recently two studies have reported on the test-retest reliability of the Francis Scale of Attitude toward Christianity; however, these studies were limited to samples of university students. This study examined the temporal stability of both the 24- and 7-item versions of the junior version of the Francis Scale of Attitude toward Christianity (Francis, 1978; Francis, Greer, & Gibson, 1991) over a six-week period among a sample of 58 English children aged between 9 and 11 years old. Data demonstrated that stability across the two administrations was very high for both the 24- (r=.74) and 7-

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31

Dominguez, Amy W., Mark R. McMinn, and Gary W. Moon. "Teaching Integration outside the Traditional Classroom." Journal of Psychology and Theology 37, no. 1 (March 2009): 48–53. http://dx.doi.org/10.1177/009164710903700105.

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Today's educational environment is being transformed by online technologies that open new venues for teaching and make education accessible far beyond the traditional classroom environment. How might these changes affect the ways we teach the integration of psychology and Christianity? Three faculty members dialogue about such integration opportunities, advantages, and potential disadvantages.

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32

Lewis, Christopher Alan, Sharon Mary Cruise, and Conor McGuckin. "Temporal Stability of the Francis Scale of Attitude toward Christianity Short-Form: Test-Retest Data over One Week." Psychological Reports 96, no. 2 (April 2005): 266–68. http://dx.doi.org/10.2466/pr0.96.2.266-268.

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This study evaluated the test-retest reliability of the Francis Scale of Attitude toward Christianity short-form. 39 Northern Irish undergraduate students completed the measure on two occasions separated by one week. Stability across the two administrations was high, r = .92, and there was no significant change between Time 1 ( M = 25.2, SD = 5.4) and Time 2 ( M = 25.7, SD = 6.2). These data support the short-term test-retest reliability of the Francis Scale of Attitude toward Christianity short-form.

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33

Choi, Yong-seong. "Positive Psychology and Application of Well-being·Virtue Ethics Education-Focusing on Christianity." Korean Philosophical Society 140 (November 21, 2016): 75–127. http://dx.doi.org/10.20293/jokps.2016.140.75.

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34

Kidd, Stephen. "Greek Laughter. A Study of Cultural Psychology from Homer to Early Christianity." Mnemosyne 64, no. 2 (2011): 310–13. http://dx.doi.org/10.1163/156852511x505213.

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35

McMinn, Mark R., Gary W. Moon, and Angela G. McCormick. "Integration in the Classroom: Ten Teaching Strategies." Journal of Psychology and Theology 37, no. 1 (March 2009): 39–47. http://dx.doi.org/10.1177/009164710903700104.

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Teaching integration involves engaging students as active participants in the unfolding relationship of psychology and Christianity, with a particular focus on integration. Ten specific teaching strategies are offered to help students enter into the challenges and opportunities of integration. The teaching strategies are organized according to Moon's (1997) four directions for integration: practical, personal, classic, and contemporary.

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36

Francis, Leslie J., Shirley Kerr, and Christopher Alan Lewis. "Assessing Attitude towards Christianity among Adolescents in South Africa: The Francis Scale." South African Journal of Psychology 35, no. 1 (March 2005): 147–55. http://dx.doi.org/10.1177/008124630503500109.

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To facilitate cross-cultural research in the psychology of religion, a sample of 453 young people from Grades 8, 9,10,11 and 12 attending a secondary school within the provincial education department in South Africa completed the Francis scale of Attitude Towards Christianity. The data provide preliminary evidence that supports the reliability and validity of this instrument, and commend it for further examination across a wider and more representative sample of learners within other ethnic and language groups in South Africa.

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37

Hoffman, Marie T. "Christianity and Psychoanalysis: Orienting View and Augmenting Modality." Psychoanalytic Inquiry 40, no. 6 (August 17, 2020): 395–407. http://dx.doi.org/10.1080/07351690.2020.1782141.

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38

Francis, Leslie J. "Gender Role Orientation and Attitude toward Christianity: A Study among Older Men and Women in the United Kingdom." Journal of Psychology and Theology 33, no. 3 (September 2005): 179–86. http://dx.doi.org/10.1177/009164710503300303.

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A sample of 496 older men and women in England, mainly in their sixties and seventies, completed the Bem Sex Role Inventory together with the Francis Scale of Attitude toward Christianity. The data demonstrated that psychological femininity is key to individual differences in religiosity (as assessed by attitude toward Christianity) within the sexes and that, after taking gender role orientation into account, biological sex conveyed no additional predictive power in respect of individual differences in religiosity (as assessed by attitude toward Christianity). This finding is explained in term

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39

Openjuru, George Ladaah, and Elda Lyster. "Christianity and rural community literacy practices in Uganda." Journal of Research in Reading 30, no. 1 (February 2007): 97–112. http://dx.doi.org/10.1111/j.1467-9817.2006.00325.x.

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40

Shevchenko, Serhii. "The Specificity of the Interpretation of Freedom by S. Kierkegaard in the Context of Modernization of Christianity." Religious Freedom 1, no. 19 (August 30, 2016): 52–54. http://dx.doi.org/10.32420/rs.2016.19.1.922.

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Existential-humanistic psychology has started the tradition of the creative transformation of classical-existentialist ideas in the practice of their involvement and application in psychology and psychotherapy. The source of these qualitative changes in the psychology of the twentieth and early XXI centuries was, in particular, the multifaceted creativity and ideas of S. Kierkegaard. His religious anthropology was rooted not only in Christology, but also in psychology. But psychology does not become a means of indulgence for a little foolish person, but a way to show her what she had not known

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41

Nwoye, Augustine. "African psychology and the emergence of the Madiban tradition." Theory & Psychology 28, no. 1 (December 1, 2017): 38–64. http://dx.doi.org/10.1177/0959354317742204.

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The recent welcome inclusion of the study of African psychology within the psychology degree curriculum of some forward-thinking African universities has been lauded as a great positive drive in the right direction. In the past, the practices that prevailed were those of mainstream Western psychology imported to Africa. This awkward situation originated during the period of colonialism and the emergence of missionary Christianity in Africa. This article proposes that if the current positive attitude toward African psychology is to last and bear fruit, there is a need to formally inaugurate a n

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42

Francis, Leslie J., Mandy Robbins, and Adam White. "Correlation between Religion and Happiness: A Replication." Psychological Reports 92, no. 1 (February 2003): 51–52. http://dx.doi.org/10.2466/pr0.2003.92.1.51.

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43

Carlin, Nathan. "Christianity and the Death Instinct: Perfect Together?" Pastoral Psychology 58, no. 2 (August 8, 2008): 127–32. http://dx.doi.org/10.1007/s11089-008-0153-y.

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44

Murray, Samuel, Elise Murray, and Thomas Nadelhoffer. "Piercing the Smoke Screen: Dualism, Free Will, and Christianity." Journal of Cognition and Culture 21, no. 1-2 (June 1, 2021): 94–111. http://dx.doi.org/10.1163/15685373-12340098.

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Abstract Research on the folk psychology of free will suggests that people believe free will is incompatible with determinism and that human decision-making cannot be exhaustively characterized by physical processes. Some suggest that certain elements of Western cultural history, especially Christianity, have helped to entrench these beliefs in the folk conceptual economy. Thus, on the basis of this explanation, one should expect to find three things: (1) a significant correlation between belief in dualism and belief in free will, (2) that people with predominantly incompatibilist commitments

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45

Cohen, Charles L. "The Colonization of British North America as an Episode in the History of Christianity." Church History 72, no. 3 (September 2003): 553–68. http://dx.doi.org/10.1017/s0009640700100356.

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The proposition that, to paraphrase Carl Degler, Christianity came to British North America in the first ships, has long enjoyed popular and scholarly currency. The popular account, sometimes found today in evangelical Christian circles, holds that in the seventeenth and eighteenth centuries colonists erected a mighty kingdom of God whose gates the humanist barbarians have unfortunately breached. The scholarly variation derives from Perry Miller's eloquent melodrama about Puritanism's rise and fall. Miller anatomized Puritanism as a carapace of Ramist logic, covenant theology, and faculty psyc

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46

Williams, Emyr, and Leslie J. Francis. "Personality and Attitude toward Christianity among Churchgoers: A Replication." Psychological Reports 99, no. 1 (August 2006): 292–94. http://dx.doi.org/10.2466/pr0.99.1.292-294.

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47

WILLIAMS, EMYR. "PERSONALITY AND ATTITUDE TOWARD CHRISTIANITY AMONG CHURCHGOERS: A REPLICATION." Psychological Reports 99, no. 5 (2006): 292. http://dx.doi.org/10.2466/pr0.99.5.292-294.

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48

Parlow, Susan B. "Personal Transformation in Karl Rahner's Christianity: Constructed by Love." Psychoanalytic Inquiry 28, no. 5 (October 28, 2008): 570–79. http://dx.doi.org/10.1080/07351690802228914.

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49

Robbins, Mandy, Leslie J. Francis, and Amanda Bradford. "Reliability and Construct Validity for Scale of Rejection of Christianity." Psychological Reports 92, no. 1 (February 2003): 65–66. http://dx.doi.org/10.2466/pr0.2003.92.1.65.

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A sample of 16 male and 30 female undergraduates completed the Greer and Francis Scale of Rejection of Christianity. The data support the internal consistency reliability and construct validity of the scale for this sample.

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50

Schieppati, Sara Valentina, Cinzia Di Dio, and Gabriella Gilli. "Religious and sacred art: Recent psychological perspectives." RICERCHE DI PSICOLOGIA, no. 1 (May 2022): 1–12. http://dx.doi.org/10.3280/rip2022oa13589.

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The psychology of art has had an enormous development since the middle of the last century; however, no much work has been done in association with religious and sacred art. This paper aims to provide a brief history of the use of images in the three great monotheistic religions, i.e., Judaism, Christianity, and Islam.All three religions have been influenced by the commandment (Exodus, 20:4), which prohibits idolatry. Nevertheless, when it comes to the use of images with religious content, the commandment is interpreted differently by the three. If in Judaism and Islam the use of images is not

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