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Tesi sul tema "Psychology and Christianity"

Autore: Grafiati

Pubblicato: 4 giugno 2021

Ultima modifica: 20 febbraio 2023

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1

Graw, Wes. "Post-modernity and the integration of psychology and Christianity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0002/MQ46216.pdf.

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2

Johnson, Keith E. "Problems of epistemology in the integration of psychology and theology." Theological Research Exchange Network (TREN), 2002. http://www.tren.com.

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3

Kehrli, James W. "The psychology of Dr. James Dobson and the principles of the Protestant Reformation." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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4

Carey, Greg. "Towards understanding the dynamics of transformation in spiritual psychology, with particular reference to Buddhist teachings." Thesis, University of Wales Trinity Saint David, 2017. http://repository.uwtsd.ac.uk/803/.

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My thesis brings into conversation, Buddhist spiritual teachings with the medieval contemplative Christian understanding and modern ontological thoughts, to investigate the dynamic characteristics of spiritual transformation. The thesis explores the following questions: Is there a spiritual journey? To what extent the journey itself is the transforming energy? To whom is transformation happening? How do we become the truth uncovered? Have we always been living in a ‘plenum’ with respect to the Buddha nature teaching? Is the Buddha and his teachings revolutionary agents of continuous transformation. Does the spiritual path focus on the cultivation of a Nirvanic-mind only, what about the body? My conversations revealed the following: That it is possible to become aware that conditioned thoughts are thinking the person. That it is possible for the conditioned (klesha) mind to become aware of its own Nirvanic mind-nature. A deluded mind uncovers its own wisdom nature by practising an unconstructed knowing. Thus, the enlightened mind perfects ‘objectless awareness’ and encounters reality as wisdom itself. The transformative power of failure is a yoga and as such it is perfected in the Bodhisattva vow to save all beings. Central to sustaining the spiritual path is to have a question such as ‘Is what I am doing what God is doing’. Life and the spiritual path are unpredictable; the unpredictable challenges the mind’s tendencies to conceptualize experience. The body holds the unpredictable energy of the disowned, which relates to as ‘flashing’ energies in the body. Transformation is the recognition of the first pure moment of awareness which also recognizes that goodness is at the heart of all things. The liberating doctrine is that everything is open (empty) and unbounded thus all matter is redemptive and as such we are always in the realm of truth.

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5

Speckman, Gary. "A differential approach to the integration of Christianity and eight individual psychotherapies." Theological Research Exchange Network (TREN), 1987. http://www.tren.com.

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6

Garner, Jeffrey C. "The beloved disciple a paragon of intimacy with Jesus in the Fourth Gospel /." Theological Research Exchange Network (TREN), 1998. http://www.tren.com.

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7

Jiang, Zhan. "Socialization in Chinese Academic Immigrants' Conversion to Christianity." TopSCHOLAR®, 2009. http://digitalcommons.wku.edu/theses/137/.

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8

Lee, Donna Ho. "Psychology serving the Chinese church development of the support group for Chinese Christian women /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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9

Farney, Darrell L. "Identifying continuing disciple-makers according to personality." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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10

Sukhraj, Jacinta. "Why do the oppressed become the oppressors?" Theological Research Exchange Network (TREN), 1991. http://www.tren.com.

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11

Schram, Ryan. "Feast of water Christianity and the economic transformation of a Melanesian society /." Diss., [La Jolla] : University of California, San Diego, 2009. http://wwwlib.umi.com/cr/ucsd/fullcit?p3369402.

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Thesis (Ph. D.)--University of California, San Diego, 2009.<br>Title from first page of PDF file (viewed September 17, 2009). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 354-371).

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12

Muscato, Peter A. "Boundaries and strategy for Christian political action." Theological Research Exchange Network (TREN), 1988. http://www.tren.com.

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13

Williams, Scott Matthew. "Henry of Ghent on the Trinity : metaphysics and philosophical psychology." Thesis, University of Oxford, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.669961.

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14

Schell, Rick A. "Motivations as observed in successful lay disciplers." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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15

Estep, Freddie Leon. "An analysis of the correlation between fear and motivation." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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16

Entwistle, Philip Owen. "The dragon and the lamb : Christianity and political engagement in China." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:e6b9286c-c7bf-43ff-8c1e-34fcb78bbe30.

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This thesis examines political engagement amongst young urban Chinese Protestants. Based on 100 interviews in Beijing and Shenzhen, 50 with Protestants, and 50 with non-Protestants, it focuses on three areas: national narratives (what individuals think about China, its current situation and its future direction), political opinions, and social and political activity. I firstly argue that Protestants generally adhere to a relatively ‘critical’ national narrative, one that is more divergent from the Party-state’s nationalist discourse than that of their demographic peers. I then argue that in causal terms, it is primarily individuals who hold these critical values who are most drawn to Christianity, rather than developing the values as a result of their faith. Secondly, Protestants do not just hold more negative opinions of China's political regime, but that the criteria by which they judge it are different. In contrast to their demographic peers, Protestants do not base their judgements of the regime on its performance at delivering on everyday political issues. Thirdly, Protestantism catalyses the development of a sense of agency in its adherents: a sense of moral responsibility towards China and a desire to bring change through transformative activism. However, factors in China's cultural, historical, social and political context serve to steer Protestants' activism away from engagement with secular society and inward towards the church community. I conclude by arguing that Protestantism poses two challenges to China's Party-state: Firstly, it is symptomatic of an underlying sense of social and political malaise, of scepticism towards the primacy of economic enrichment and towards the Party-state’s attempt to legitimise its rule based upon this. Secondly, Protestantism catalyses the emergence of a critical, morally agentic individualism that anchors its worldview in a discourse outside the control of the Party-state. Adapting to these social shifts presents a major future challenge for the CCP.

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17

Burton, Rodney Lawrence. "A rock in the seething chasm : Thomas Keating's understanding of the human person and of spirituality as a basis for contemporary pastoral counselling." Thesis, Rhodes University, 1998. http://hdl.handle.net/10962/d1009960.

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Contemporary pastoral counselling has many unresolved problems associated with its practice, causing frustration for both counsellors and counsellees. This thesis suggests that such problems are related to the fact that pastoral counselling is overshadowed by the dominant schools of psychology, to the detriment of its spirituality. Furthermore, by attending to both its "values" and its "aims", contemporary pastoral counselling is shown to lack a distinctive theoretical base. This thesis proposes that pastoral counselling is, in fact, the reparative dimension of spiritual direction. Referring to such counselling as " therapeutic spiritual direction" best expresses this concept. Some of the ways in which this redefinition of pastoral counselling may alleviate problems which are currently experienced, particularly by counsellors, are highlighted. A spirituality appropriate to this discipline is outlined. Both Keating's life in general, and eight anthropological models used in conjunction with his teaching on Centering Prayer, are examined to provide a theological foundation for therapeutic spiritual direction. Utilising a conflation of Keating's models, supplemented by insights from his spirituality, individuals are located within an evolutionary-developmental context, within which the reality of sin is acknowledged. Attention is given, in a holistic fashion, to the physical, emotional, and spiritual faculties, and to relationships with both the world at large, and God in particular. Real and potential problems in emotional and spiritual formation are explained with reference to four "energy centres". Therapeutic spiritual direction is characterised by the environment within which it is conducted, and SLX identifiable stages through which it passes. Based on Keating's models, an Instrument is developed to facilitate such counselling, particularly in its diagnostic phases. Use of the means of grace and traditionally Christian disciplines and forms of ministry are emphasised for healing, and a spectrum of suggested treatment modalities is generated. The place of other health-care disciplines and social-care agencies is recognised, and discriminating co-operation and dialogue with them and with other faith traditions is encouraged This thesis has profound significance for the way in which pastoral counselling should be practised. In the light of these insights, some implications for the training of counsellors and for ministry in South Africa are noted.

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18

Katkits, Jennifer. "”Du skall älska din nästa som dig själv” : Ger kristendomen upphov till ökad empati?" Thesis, Mälardalen University, School of Sustainable Development of Society and Technology, 2008. http://urn.kb.se/resolve?urn=urn:nbn:se:mdh:diva-879.

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<p>Denna undersökning handlar om ifall kristendom kan ge upphov till ökad empati. Det bygger kring tanken att kristendom uppmanar till tolerans och förståelse, men frågan är om det verkligen stämmer. I undersökningen användes enkäter med en svensk översättning av C. D. Batsons (1994) empatiskala tillsammans med en berättelse i två versioner där huvudpersonen antingen framstod som elak eller snäll. I resultatet framkom det att kristna har en tendens till mer empati än ateister/agnostiker och att båda grupperna kände mer empati för den snälla personen än den elaka. Det framkom också, något oväntat, att kristna kände starkare än ateister/agnostiker för alla känslor i enkäten. Det kristna budskapet verkar ha en viss påverkan på känslor, men det görs skillnad mellan personer.</p>

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19

Parker, Scott Thomas. "Marital Satisfaction and Religiosity: A Comparison of Two Measures of Religiosity." Diss., Temple University Libraries, 2009. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/32736.

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Counseling Psychology<br>Ph.D.<br>The current study compared two measures of religiosity and compared the relationship between religiosity and marital satisfaction. Religiosity was measured using two methods: monthly church attendance and The Shepherd Scale (Bassett et al., 1981). Participants consisted of at 158 married individuals selected from four Christian churches in Burlington County, New Jersey. Results confirm that a relationship exists between Christian religious beliefs and marital satisfaction: a person who has strong, conservative Christian beliefs also has high marital satisfaction. Results also show a correlation between a single-item subjective measure of marital satisfaction and the Marital Satisfaction Inventory-Revised Edition (Snyder, 1997). Beliefs and practices of the Christian faith did not better predict marital satisfaction than attendance at religious functions. Religious beliefs, religious behaviors, or number of times at church each month did not predict marital satisfaction when the Marital Satisfaction Inventory-Revised Edition (Snyder, 1997) was used to assess marital satisfaction but religious behavior predicted marital satisfaction when a single-item, subjective measure of marital satisfaction was used instead. A final finding revealed that personal prayer and time spent in joint prayer are able to predict marital satisfaction regardless of the method used to assess marital satisfaction.<br>Temple University--Theses

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20

Pimpinella, Emily R. "Dealing with Suffering: A Comparison of Religious and Psychological Perspectives." Antioch University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=antioch1301364030.

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21

Kim, Phillip H. "Responding to cultural identity in the age of globalization a look at the Presbyterian Church in America (PCA) /." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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22

Joung, Eun Sim. "An attachment theoretical approach to women’s faith development : a qualitative study." Thesis, University of Birmingham, 2007. http://etheses.bham.ac.uk//id/eprint/78/.

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This study is an exploration of the experience of faith from a psychodynamic perspective. The main purpose of this study is to provide a coherent and convincing account of the roots and characteristics of Christian women’s faith experience which will complement and, in some respects correct, existing accounts. Attachment theory is mainly employed as a conceptual framework for the research and the study pursues attachment as an important key factor for faith development. Examining the patterns of God-attachment in relation to human attachments, this study employs a qualitative methodological approach, focusing analysis on linguistic meanings, and using open-ended and unforced autobiographical narrative in-depth interviews with a group of 10 Korean Christian women. The main findings indicate what the key characteristics in women’s faithing are: the language, means and context with or in which women practice their faith; the relational and affective understanding of faith within the women’s accounts and the interaction of attachment issues in their experience of faith. Three major patterns are identified in which the women’s faithing strategies and their representations of self and God are presented: these are Distance/Avoidance, Anxiety/Ambivalence and Security/Interdependence. Theoretical and practical implications of the findings are identified for Christian education, pastoral care and counselling for women.

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23

Wells, Sherah Kristen. "'Another world,/its walls are thin' : psychosis and Catholicism in the texts of Antonia White and Emily Holmes Coleman." Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/2292/.

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This thesis seeks to destabilize many of the hierarchical boundaries established by the recent critical projects surrounding “female modernism” and “middlebrow” fiction by highlighting two authors, Antonia White and Emily Holmes Coleman, who have been neglected precisely because their works challenge the boundaries of these literary classifications. The thesis suggests that White’s and Coleman’s texts seemingly defy this categorization specifically through the portrayal of psychosis, the threat and experience of which permeates their texts and the way in which this impacts the construction of female subjectivity. “Female modernism”, “middlebrow” fiction, and “fictions of madness” often appear to be at odds with one another, but a close examination of White’s and Coleman’s texts suggests that these boundaries are not impermeable. Chapters One and Two seek to contextualize White’s and Coleman’s texts within these critical arguments and gesture towards the following chapters which demonstrate the extent to which these texts are specifically concerned with testing and exploring boundaries in the formation of female subjectivity, specifically through the experience of psychosis. It is their alternating acceptance of and challenge to these boundaries which contributes to the mis-placement of their texts within literary classifications. Chapters Three, Four, and Five explore the fortification and dissolving of the boundaries of female subjectivities as represented in White’s and Coleman’s texts. Chapter Three examines the relationship between mother and daughter in the texts specifically through the process of maternity. It argues that the process of maternity challenges female subjectivity in such a way that is best understood if it is contextualized within Julia Kristeva’s conception of the abject. Chapter Four addresses the textual representation of psychosis as a dissolution of subjectivity which is analysed using the theories of Luce Irigaray. Chapter Five acts as a counter-balance to this by exploring the ways in which female subjectivity is positively constructed in the texts, specifically through the presentation of Catholicism. In combination, each of these thematic elements which explore and test various boundaries result in a body of texts which defy the boundaries of “female modernism”, the “middlebrow”, and “fictions of madness”. The thesis concludes by suggesting that it is those texts which were written in the 1950s and therefore contain elements which are characteristic of the culture of that decade which present the greatest problem for the categorization of these texts. It suggests that the literature of this decade, particularly literature written by women, deserves greater consideration to separate it more fully from the existing literary classifications which struggle to contain it.

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24

Foltz, Douglas Jay. "Holistic development." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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25

Pals, Katharine R. "Post-College Transition: A Study of Evangelical Spirituality in Emerging Adulthood." FIU Digital Commons, 2014. http://digitalcommons.fiu.edu/etd/1173.

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This thesis explores the question: How are the spiritual lives of evangelical Christian FIU graduates affected during the two to four years following their college graduation? In twenty mini-case studies participants describe their patterns in prayer life, devotion, community service outreach, and ways that they understand their own growth process as evangelical Christian emerging adults. A total of twenty FIU alumni from the classes of 2009-2012 between the ages of 23 and 34 were interviewed in this study. The sample population of evangelical Christian FIU alumni was identified by the graduates’ previous membership in on-campus Christian organizations, including Campus Bible Fellowship, InterVarsity, Cru, and the Wesley Organization. Emerging adults in this study saw changes in their community life, prayer life, Scripture reading, and their views of theology, yet overall they maintained a strong commitment to their evangelical Christian worldviews. Findings suggest types of support that evangelical Christians in this sample seek during emerging adulthood.

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26

Frank, Barbara 1951. "Respect for the autonomy of the elderly : an Orthodox perspective of theosis." Thesis, McGill University, 1997. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=28050.

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This thesis will investigate the significance of the Eastern Orthodox perspective of theosis, for the bioethical principle of autonomy, specifically with regard to its respect for the elderly. Theosis is a central doctrine of the Orthodox Church which pertains to the salvation of human persons and their free and cooperative response to God's grace, and as such, has an intimate relationship with the Eastern Orthodox understanding of personhood.<br>On the one hand there are a number of areas of mutual concern or overlap between the concept of respect for autonomy and the Orthodox understanding of personhood and the goal of theosis. There are, however, significant differences which prevent them from being viewed as synonymous or even as totally compatible.<br>There are complementary aspects, some of which will be identified in this initial study. It is hoped that such an investigation can help to further develop Eastern Orthodox thinking with regard to bioethical issues and be of value when dealing with the complex issues related to the elderly. This topic will also be of interest to a wider audience involved in bioethical reflection from both Christian and secular perspectives.

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27

Olsen, Gilbert Ray. "A study of the effect of learning styles on the process of one-to-one discipleship." Portland, Or. : Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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28

Willis, Jonathan Peter. "Church music and Protestantism in post-Reformation England : discourses, sites & identities." Thesis, University of Warwick, 2009. http://wrap.warwick.ac.uk/2297/.

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This thesis is an interdisciplinary examination of the role religious music played in the formation of Protestant religious identities during the Elizabethan phase of the English Reformation. It is allied with current post-revisionist trends in seeking to explain how the population of sixteenth-century England adjusted to the huge doctrinal upheaval of the Reformation. It also seeks to move post-revisionism onwards, by suggesting that the synthetic patchwork of beliefs which emerged during the English Reformation was nonetheless distinctively Protestant, and that we must redefine our notion of what it actually meant to be Protestant in the context of post-Reformation England. The first of three sections, ‘Discourses’, explores the classical and religious discourses which underpinned sixteenth-century understandings of music, and its use in religious worship. Chapter one investigates the strengthening and importance of neo-classical notions of speculative music during the Renaissance, while chapter two explores how these notions affected the way Protestant reformers thought about, wrote about, and used music in public worship. Section two, ‘Sites’, looks at the practice of Church music in the parish and the cathedral church. Chapter three uses qualitative and quantitative data from churchwardens’ accounts to document changing patterns of musical expenditure in the Elizabethan parish, while chapter four focuses on the cathedral, and challenges received notions about the supposed dichotomy between parish and cathedral worship practices. The third and final section, ‘Identities’, shifts its attention to the people of Elizabethan England, and the ways in which music both served and shaped the processes of religious identity formation. Chapter five looks at music as a tool of pedagogy, propaganda and devotional piety, in church, schoolroom and home, while chapter six concentrates on the ways in which Church music both reinforced and complicated notions of communal and individual identity, acting as a source of both harmony and discord.

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29

Mayo, Jonathan Wayne. "Discipling tomorrow's leaders a study of discipleship training in comparison with learning styles in the East African culture /." Theological Research Exchange Network (TREN), 1992. http://www.tren.com.

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30

Monteith, T. Diane. "An exposition and critique of Morton Kelsey's use of the Jungian construct of the psyche in his theology." Theological Research Exchange Network (TREN), 1994. http://www.tren.com.

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31

Hare, Patricia. "The Relationship between Christian Religiosity and Heterosexism in the Southern United States." ScholarWorks, 2016. https://scholarworks.waldenu.edu/dissertations/2731.

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The internalization of heterosexism places lesbian, gay, and bisexual (LGB) individuals at disproportionately higher risks of depression and self-destructive behaviors. For LGB Christians, this phenomenon is often exacerbated. Although literature on heterosexism has increased, little research has examined more insular, religious environments. The purpose of this study was to examine the relationship between Christian denominational religiosity and heterosexism and to compare the degree of religiosity and heterosexism between members of 5 Christian denominations and between same-sex sexuality perspectives in the southern United States. Guided by the attribution theory, a correlational, cross-sectional survey design was used to analyze degree of religiosity and heterosexism among 225 self-identifying Christians as measured by the Religiosity Measure and Attitudes Toward Lesbians and Gay Men Scale. A Pearson Correlation revealed a large, positive relationship between religiosity and heterosexism. Two ANOVAs revealed significant differences in degrees of religiosity among denominations and same-sex sexuality perspective, in addition to significant differences in degrees of heterosexism among denominations and same-sex sexuality perspectives. Implications for positive social change center on illuminating the effects of heterosexism in insular environments, which may contribute to the understanding of heterosexist ideology including heteronormative assumptions that are replete throughout the United States, including mental health professions. Moreover, LGB Christians may particularly benefit from understanding the variability and distinctions within denominational religiosity, such that denominational choices become evident and viable options.

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32

Springer, Michelle J. "Religious and eating disorder beliefs and behaviors." Virtual Press, 1997. http://liblink.bsu.edu/uhtbin/catkey/1041888.

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This study utilized both qualitative and quantitative procedures to examine the relationship between religiosity and eating disorders among a sample of nineteen eating disordered individuals who sought treatment at one of two college counseling centers, or at a hospital unit which specializes in treating eating disorders. Following theoretical works that point to asceticism as the link between religion and eating disorders, it was hypothesized that subject scores on the Shepherd Scale, a measure of religiosity from a Christian perspective, would positively correlate with scores on the Eating Disorder Inventory, a measure of eating disorder symptomatology, which includes a subscale that assesses asceticism. Analysis of subject scores shows no statistically significant correlation between religiosity and asceticism, though statistically significant negative correlations were found between religiosity and other Eating Disorder Inventory subscales. A marked difference in asceticism scores was found between subjects treated at the college counseling centers and those treated at the hospital unit.<br>Department of Counseling Psychology and Guidance Services

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33

Cook, Brendan. "Pursuing eudaimonia : re-approaching the Greek philosophical foundations of the Christian apophatic tradition." Thesis, University of Liverpool, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722138.

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34

Brown, Larry G. "The mind of white nationalism : the worldview of Christian identity /." free to MU campus, to others for purchase, 2003. http://wwwlib.umi.com/cr/mo/fullcit?p3115530.

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35

Kirkpatrick, Matthew D. "Kierkegaard and a religionless Christianity : the place of Søren Kierkegaard in the thought of Dietrich Bonhoeffer." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:3d3d8d6b-0fa4-41f8-89e9-ded63ac8c291.

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The central aim of this thesis is to analyse the influence of Kierkegaard on Bonhoeffer. This relationship has been almost universally recognized. And yet this area has received no comprehensive study, limited within the secondary literature to footnotes, digressions, and the occasional paper. Furthermore, what little literature there is has been plagued by several stereotypes. First, discussion is often limited to Discipleship. Second, Kierkegaard has been identified as an individualist and acosmist who rejected the church, leading many to consider Bonhoeffer the ecumenist and ecclesiologist as selectively agreeing with Kierkegaard, but ultimately rejecting his overall stance. This thesis will argue that neither stereotype is true, and suggest (a), that Kierkegaard’s influence can be found throughout Bonhoeffer’s work, and (b) that although a more stereotypical perspective may be present in SC, by the end of his life Bonhoeffer had gained a far deeper understanding across the breadth of Kierkegaard’s work. The importance of this thesis is not simply to ‘plug the gap’ of scholarship in this area, but also to suggest the importance of analysing Kierkegaard and Bonhoeffer together. This will focus on three specific areas. First, alongside the influence of Kierkegaard on Bonhoeffer, it will argue for the importance of using Bonhoeffer as an interpretive tool for understanding Kierkegaard. This thesis will show how Bonhoeffer adopted and adapted Kierkegaard’s work to his own situation, forcing Kierkegaard to answer questions that were not present during his own life. In this way, we are led to compare Kierkegaard and Bonhoeffer as individuals, and not simply their static declarations. Secondly, against the tendency to consider Kierkegaard and Bonhoeffer’s final attacks on Christendom as unfortunate endings to otherwise profound careers, it will be suggested that these attacks stand as the fulfilment of their earlier thought. It will be argued that despite their different contexts, both Kierkegaard and Bonhoeffer were led to the same conclusions concerning Christendom. Thirdly, given Kierkegaard’s submission to indirect communication and his somewhat 'prophetic' proclamations concerning one who will come after him and reform, this thesis will ask whether Bonhoeffer stands as something of a fulfilment to Kierkegaard’s thought in the guise of a Kierkegaardian ‘reformer’.

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36

Arnette, Jeffrey S. "Christian maturity, epistemic style, and marital satisfaction." Virtual Press, 1996. http://liblink.bsu.edu/uhtbin/catkey/1073731.

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This study was designed to investigate two hypotheses. The first was to determine if either an individual's epistemic style or Christian maturity were capable of predicting marital satisfaction among couples where at least one spouse was a church attender. The second was to determine if a matching score between spouses on epistemic style and Christian maturity would be able to predict marital satisfaction among couples where at least one spouse was a church attender. The Global Distress Scale (GDS) of the Marital Satisfaction Inventory was used as the dependent variable. The Psycho-Epistemological Profile (PEP) was used to measure epistemic style while the Shepherd Scale was used to measure Christian maturity.Fifty-two couples where at least one spouse was a church attender ultimately participated in the study. These couples were obtained by randomly contacting churches and soliciting the assistance of church representatives to help elicit participation. Ultimately seven of the churches contacted in this manner participated in the study.The results indicate that only the metaphorical epistemic style was a moderate predictor of marital satisfaction accounting for approximately 4% of the variance. Neither the matching score on epistemic style nor on Christian maturity were able to predict marital satisfaction.<br>Department of Counseling Psychology and Guidance Services

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37

Prociv, Patricia Mary. "Personal identity and the image-based culture of Catholicism." View thesis View thesis, 2000. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030520.145146/index.html.

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38

Stuart-Buttle, Tim. "Classicism, Christianity and Ciceronian academic scepticism from Locke to Hume, c.1660-c.1760." Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:a181f810-9637-4b70-a147-ea9444a54cd5.

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This study explores the rediscovery and development of a tradition of Ciceronian academic scepticism in British philosophy between c.1660-c.1760. It considers this tradition alongside two others, recently recovered by scholars, which were recognised by contemporaries to offer opposing visions of man, God and the origins of society: the Augustinian-Epicurean, and the neo-Stoic. It presents John Locke, Conyers Middleton and David Hume as the leading figures in the revival of the tradition of academic scepticism. It considers their works in relation to those of Anthony Ashley Cooper, third earl of Shaftesbury, and Bernard Mandeville, whose writings refashioned respectively the neo-Stoic and Augustinian-Epicurean traditions in influential ways. These five individuals explicitly identified themselves with these late Hellenistic philosophical traditions, and sought to contest and redefine conventional estimations of their meaning and significance. This thesis recovers this debate, which illuminates our understanding of the development of the ‘science of man’ in Britain. Cicero was a central figure in Locke’s attempt to explain, against Hobbes, the origins of society and moral consensus independent of political authority. Locke was a theorist of societies, religious and civil. He provided a naturalistic explanation of moral motivation and sociability which, drawing heavily from Cicero, emphasised the importance of men’s concern for the opinions of others. Locke set this within a Christian divine teleology. It was Locke’s theologically-grounded treatment of moral obligation, and his attack on Stoic moral philosophy, that led to Shaftesbury’s attempt to vindicate Stoicism. This was met by Mandeville’s profoundly Epicurean response. The consequences of the neo-Epicurean and neo-Stoic traditions for Christianity were explored by Middleton, who argued that only academic scepticism was consistent with Christian belief. Hume explored the relationship between morality and religion with continual reference to Cicero. He did so, in contrast to Locke or Middleton, to banish entirely moral theology from philosophy.

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39

Thompson, Blaire Evan. "A Revolutionary Patience: The Life of a Writer." Malone University Undergraduate Honors Program / OhioLINK, 2015. http://rave.ohiolink.edu/etdc/view?acc_num=ma1430998273.

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40

Sheely, Stephen R. "Intimacy in the early church and pagan groups." Theological Research Exchange Network (TREN), 1990. http://www.tren.com.

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41

Soderquist, Ronald Bruce. "Assessing motivation for participation in pentagon small group discipleship." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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42

Hunniecutt, Jeni R. "Infidelity and Identity: Cheating, Children, and the Church." Digital Commons @ East Tennessee State University, 2013. https://dc.etsu.edu/etd/1165.

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When children grow up in a Christian home they learn fidelity is essential in a relationship. The inconsistency of biblical messages and parental infidelity is identity altering for children. In this study I use autoethnography to explore how my parents’ infidelity collided with religious teachings to shape my identity and influence my interpersonal relationships. I also use narrative interviewing to identity the ways my siblings were affected by the same experience and how such discrepancies in our home influenced their identities. The theory of narrative inheritance (Goodall, 2005) serves to be a source of empowerment as well as a contributing factor to definitions of infidelity. Familial roles are illuminated as I explore how my siblings and I negotiated cognitive dissonance that resulted from the conflicting narratives of Christianity and parental infidelity.

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43

Williams, Gregory Neal. "A study of Matteo Ricci's method of adaptation." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.

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44

Pinto-Moura, Regina. "Religious addiction, mobilizing a congregational response, Comunidade Batista Shalom and its challenge to transform the dysfunctional church and recover authentic Christianity among Brazilians in the New England Context." Theological Research Exchange Network (TREN) Access this title online Theological Research Exchange Network (TREN), 2007. http://www.tren.com.

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45

Vanderwerf, Mark. "A missiological examination of national identity in Bosnia-Herzegovina." Theological Research Exchange Network (TREN), 2008. http://www.tren.com/search.cfm?p002-0820.

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46

Aboagye, Lauren Lee. "Strengths that contribute towards resilience in the early years of marriage." Thesis, Nelson Mandela Metropolitan University, 2012. http://hdl.handle.net/10948/1667.

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Divorce is a common phenomenon in South Africa, affecting many families across the country. On the other hand, there are many couples who choose to remain married, despite having endured significant stress. In a review of literature there have been studies conducted exploring enduring marriages (marriages that have lasted twenty years or more), but little on resilience in the early years of marriage. With many couples choosing to divorce within the first ten years of marriage, there is value in exploring the strengths of young marriages that contribute towards resilience. The following question then arises: what are the stressors that couples experience during the early years of marriage (under ten years) and how does the way they cope with these challenges enhance resilience in their marriages? This question has resulted in this qualitative study, employing an exploratory descriptive and contextual research design with the aim of exploring the strengths that contribute towards resilience in the early years of marriage. The study is based within the framework of positive psychology, as this facilitates the exploration of the factors that have contributed towards the resilience of the couples that were interviewed. A non-probability, purposive sampling technique was employed to obtain research participants. Data was collected through the use of individual semistructured interviews conducted with five couples (ten individuals) who have been married for ten years or less, have endured significant stress, have chosen to remain married, and experience their relationship as satisfying. The interviews were recorded, transcribed and analysed using thematic content analysis. The results of the study may be used to develop a strengths based-intervention programme for couples in the early years of marriage.

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47

Brumbaugh, Stacey M. "THE USE OF THE COMMUNION RITUAL FOR THE PROCESS OF IDENTITY CONGRUENCE AMONG LESBIAN, GAY AND BISEXUAL CHRISTIANS." Bowling Green State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1178308961.

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48

Lommers-Johnson, Tess A. "Stressful Scriptures: Gender Role Ideology, Gender Role Stress, and Christian Religiosity." Scholarship @ Claremont, 2016. http://scholarship.claremont.edu/scripps_theses/761.

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The Gender Role Stress paradigm asserts that individuals experience distress when they cannot or do not want to live up to the roles prescribed to their gender, and this stress is related to Gender Role Ideology. Within American Christian culture, gender roles are socialized and shaped according to tradition and the Bible. To investigate the intersection of these factors, Christian adults will respond to questionnaires about their Gender Role Ideology, Gender Role Stress, and religiosity. Significant positive correlational relationships between Gender Role Ideology and Gender Role Stress, between religiosity and Gender Role Ideology, and between religiosity and Gender Role Stress are expected for both men and women. However, Gender Role Ideology is expected to partially mediate any relationship found between religiosity and Gender Role Stress. This will imply that for Christian individuals, religiosity and Christianity are related to Gender Role Stress but this relationship is dependent on an individual’s beliefs about gender roles. Implications and further directions are discussed, including spiritual gender role negotiation and the sanctification paradigm.

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49

Joubert, Jeremia. "The impact of the Seventh-Day Adventist church's religious thinking on the interplay between personality type and spiritual maturity." Thesis, Stellenbosch : Stellenbosch University, 2000. http://hdl.handle.net/10019.1/51983.

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Thesis (DTh)--Stellenbosch University, 2000<br>ENGLISH ABSTRACT: This research seeks to establish whether the members of the Seventh-day Adventist Church in South Africa have a characteristic personality type and temperament that relates to their style of spirituality. Style of spirituality here refers to all spiritual behaviour in a broad sense - how they pray, worship, use the Bible, care about others, relate to social needs, care about the environment, administer and organize their church activities, etc. This study does not deal with what they believe, but rather focuses on how they believe. This research further seeks to establish what impact participant's God-image has upon their level of spiritual maturity, if any at all. To what extent does one's personality and temperament influence spiritual maturity and God-image? What instruments were used? I used the Myers-Briggs Type Indicator to measure personality and temperament, the Personal Orientation Inventory of Everett Shostrom to measure levels of self-actualization and psychological maturity, the Faith Maturity Scale of Benson, Donahue, and Erickson, to measure faith maturity, and the Christian Preference Profile scale, which I developed to measure preferences of Christian religiosity, which also gave an indication of God-image. How was the study conducted? I visited approximately 22 SDA churches in the Western Cape and distributed the inventories to willing participants myself. I explained the purpose of the research and how to complete the inventories. Participants were requested to complete it at home and return it the next week. I made use of two supervised students who helped to mark the answer sheets and capture the data. What were the findings? The personality type of the SDA laity was more introverted, compared to a similar study indicating that SDA clergy were more extraverted. The most significant finding was that the dominant temperament was sensing/judging (SJ=70%), slightly higher than that for the clergy. The self-actualizing levels were relatively low - the two main measures, time competency and locus of control measured both in the non-actualizing range, as well as three of the ten sub-scales, relating to a rigid implementation of values, a pessimistic view of humanity, and a lack of acceptance of synergy between opposite characteristics. The faith maturity levels were slightly above the average, and were low on three of the eight measures, relating to integration of faith and life, social concerns, and involvement in social and environmental issues. The religious preference scale indicated a dominant relational style, followed by a dependent, personal, evangelical style, and a bureaucratic organizational style of religious preference. Some of the main characteristics of the SDA profile were a resistance to change, preservation of the status quo, stable, able administrators, favour a hierarchical, bureaucratic structure, substance-oriented rather than relationship-oriented, preserving their identity is a high priority, and is evidenced in preserving the purity of their beliefs, affectionately referred to as the "truth."<br>AFRIKAANSE OPSOMMING: Hierdie navorsing het ten doel om vas te stel of die lidmate van die Sewendedag- Adventistekerk in Suid-Afrika 'n kenmerkende persoonlikheidstipe en temperament het wat ooreenkom met hulle styl van spiritualiteit. Die styl van spiritualiteit verwys hier na aile spirituele gedrag in die bree sin - hoe hulle bid, aanbid, die Bybel gebruik, omgee vir andere, verhouding tot sosiale behoeftes, besorgdheid oor die omgewing, adrninistrasie en organisasie van kerklike aktiwiteite, ens. Hierdie studie het nie te make met wat hulle glo nie, maar eerder met hoe hulle glo. Hierdie navorsing poog verder om vas te stel watter impak deelnemers se Godsbeeld op hulle vlak van geestelike volwassenheid het, indien enige. Tot watter mate beinvloed 'n persoon se persoonlikheid en temperament sy/haar geestelike volwassenheid en Godsbeeld? Watter instrumente is gebruik? Ek het die Myers-Briggs Type Indicator gebruik om persoonlikheid en temperament te meet, die Personal Orientation Inventory van Everett Shostrom, om die vlakke van selfverwesenliking en psigologiese volwassenheid te meet, die Faith Maturity Scale van Benson, Donahue en Erickson, om geloofsvolwassenheid te meet en die Christian Preference Profile scale, wat ek self ontwikkel het om voorkeure van Christelike religieuse gedrag te meet en wat ook 'n aanduiding van Godsbeeld gegee het. Hoe is die studie aangepak? Ek het ongeveer 22 SDA gemeentes in die Weskaap besoek en het die vraelyste self uitgehandig aan gewillige deelnemers. Ek het die doel van die navorsing en hoe om die vraelyste in te vul verduidelik. Deelnemers is versoek om die vraelyste tuis in te vul en die volgende week terug te bring Ek het gebruik gemaak van twee studente wat onder my toesig die vraelyste help merk en die data op rekenaar geplaas het. Wat was die bevindinge? Die persoonlikheidstipe van die SDA leke was meer introverties as 'n vroeer vergelykende studie met SDA predikante wat aangedui het dat hulle meer ekstroverties was. Die beduidendste bevinding was dat die dorninante temperament "sensing/judging" (SJ=70%) was, effens hcer as die van die predikante. Die selfverwesenlikheidsvlakke was relatieflaag - die twee hoofskale, tydvaardigheid en lokus van kontrole, het beide in die nie-selfverwesenlikheidsgebied gemeet, asook drie van die tien subskale, naamlik rigiditeit ten opsigte van die toepassing van waardes, 'n pessimistiese mensesiening en 'n gebrek aan aanvaarding van sinergie tussen teenoorgestelde eienskappe. Die geloofsvolwassenheidsvlakke was effens bo die gemiddelde en was laag op drie van die agt skale, naamlik integrasie van geloof en lewe, sosiale aangeleenthede en betrokkenheid by sosiale en orngewingsake. Die godsdienstige voorkeurskaal het 'n dominante verhoudingstyl aangedui, gevolg deur 'n afhanklike, persoonlike, evangeliese styl en daarna 'n burokratiese organisasiestyl van religieuse voorkeur. Sommige van die hoofkenmerke van die SDA profiel was 'n weerstand tot verandering, behoud van die status quo, stabiele en vaardige adrninistrateurs, voorkeur vir 'n hierargiese, burokratiese struktuur, substansgeorienteerd eerder as verhoudingsgeorienteerd, behoud van eie identiteit as hoe prioriteit wat veral sigbaar is in die bewaring van die suiwerheid van hulle geloofsleer, alombekend as die "waarheid" binne Adventistekringe.

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50

Straka, Silvia M. "Religious power, fundamentalist women and social work practice." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/MQ37293.pdf.

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