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1.
Pehr Granqvist Anders G. Broberg Berit Hagekull 《Mental health, religion & culture》2013,16(7):726-740
Using the Adult Attachment Interview, we explored differences in attachment, distress, and religiousness among groups of traditionally religious, New Age spiritual, and religiously syncretistic (high on both) participants (Ps) (N?=?75). Religiously syncretistic Ps showed a preponderance of insecure attachment and were raised by non-religious parents, who were estimated as relatively insensitive. Moreover, religiously syncretistic Ps perceived a personal relationship with God and had experienced increased religiousness/spirituality during difficult life periods, but did not suffer elevated distress. New Agers often mirrored the religiously syncretistic, but had a more even secure–insecure attachment distribution, typically did not perceive a personal relationship with God, and did suffer elevated distress. Traditionally religious Ps were low on distress and raised by religious parents, estimated as relatively sensitive. We conclude that religious syncretism may often express religion/spirituality as compensation. Finally, we speculate that a perceived relationship with God may attenuate distress among those at risk. 相似文献
2.
In an effort to clarify the concepts of religion and spirituality religious professionals (Imams, Ministers, Priests, and Rabbis) defined the terms religion and spirituality and responded to whether the concepts religion and spirituality were different (i.e. non-overlapping), the same, or overlapping. Additionally, they rated each item from the five measures (purportedly to assess religion or spirituality) for the extent to which the items assess the construct of religion and/or spirituality. Content analysis of definitions revealed religion as objective, external, and ritual or organizational practices that one performs in a group setting and that guide one’s behavior; while spirituality was defined as internal, subjective, and divine experience or direct relationship with God. Primarily the concepts were viewed as overlapping. Analysis for item ratings revealed few within group differences and relatively few between group differences for ratings of item relevance to assess religion and spirituality. Factor analysis of item ratings revealed one factor named religion/spirituality.Corine Hyman, M.S., is a Ph.D. candidate in clinical psychology at Saint Louis University. Her research interests include religion, spirituality, anxiety, and depressive disorders, minority issues, PTSD, and test development.Paul J. Handal received his Ph.D. degree from Saint Louis University in clinical psychology in 1969. His interests have included education and training of clinical psychologists as director of the clinical program at Saint Louis University from 1973 until 1993. Additional interests include research in the area of psychology and religion and its relationship to adjustment and health in adolescence and adults. Correspondence to Dr. Paul J. Handalm, handalpj@slu.edu. 相似文献
3.
Stephen Joseph 《Mental health, religion & culture》2013,16(1):37-38
Recent studies have shown that delusion-like experiences (DLEs) are common among general populations. This study investigates whether the prevalence of these experiences are linked to the embracing of New Age thought. Logistic regression analyses were performed using data derived from a large community sample of young adults (N = 3777). Belief in a spiritual or higher power other than God was found to be significantly associated with endorsement of 16 of 19 items from Peters et al. (1999b) Delusional Inventory following adjustment for a range of potential confounders, while belief in God was associated with endorsement of four items. A New Age conception of the divine appears to be strongly associated with a wide range of DLEs. Further research is needed to determine a causal link between New Age philosophy and DLEs (e.g. thought disturbance, suspiciousness, and delusions of grandeur). 相似文献
4.
M. Wyn Moriarty 《International Journal of Children's Spirituality》2009,14(1):47-61
This paper explores a number of examples of what appeared to be recurring symbolic expressions of spirituality found in my recent research into the spiritual experiences of children in Victorian State primary schools. These expressions appeared in drawings and in conversation. In this paper I use hermeneutic phenomenology and a multidisciplinary approach to the literature, to explore the nature of symbol, in particular, the symbols of island, snake and mountain. I examine the children's use of these symbols, with their multiple meanings and function, to gain a greater understanding of their individual and collective spirituality and well‐being. This study can have applications in religious education. Through their symbolic expressions children may be enabled to explore meaning in their lives, and advance in their spiritual development. Moreover, examination by children of their own symbols may provide a bridge to understanding and exploring core ideas of religious faith, which are mainly expressed in metaphoric language. Exploring symbols can provide a way for children to exercise the imagination, grounded in bodily experience, to achieve open and enriching spiritual outcomes. 相似文献
5.
Russell E. Phillips Clara Michelle Cheng Carmen Oemig Lisa Hietbrink Erica Vonnegut 《Journal for the scientific study of religion》2012,51(1):156-172
Researchers have developed scales to measure religious coping among Christians, Jews, Muslims, and Hindus. However, there is no quantitative measure of religious coping for Buddhists. The present study describes the development and initial validation of a scale of Buddhist coping (BCOPE). Eight hundred sixty participants in the United States completed the BCOPE along with demographic information and scales of adjustment to stress. Construct validity of the BCOPE is demonstrated through exploratory and confirmatory factor analyses, which reveals 14 types of Buddhist coping. BCOPE subscales exhibited criterion validity through significant correlations with outcome measures. The BCOPE has incremental validity, predicting adjustment over and above demographic and global religious measures. The research and practical implications of the BCOPE are discussed. 相似文献
6.
The majority of the research on religious fundamentalism explores its negative implications. Religious coping theory provides an opportunity to examine both positive and negative implications of fundamentalism. The present study incorporated various advanced methodologies utilised in the religious coping literature (mediation analyses, hierarchical regression procedures, and longitudinal design) to assess the relationship between religious fundamentalism and religious coping in 723 American college students. Religious fundamentalism was associated with a number of religious coping strategies that have positive implications and inversely related to religious coping with negative associations. Fundamentalism predicted religious coping over and above right-wing authoritarianism and religious orthodoxy. The religious coping methods mediated the relationship between religious fundamentalism and adjustment to stress both concurrently and over time. Limitations of the current study and suggestions for future research are offered. 相似文献
7.
Rito V. Baring Romeo Lee Madelene Sta Maria Yan Liu 《International Journal of Children's Spirituality》2016,21(3-4):163-176
One of the points of contention in youth research pertains to academic life vis-a-vis the religious and spiritual mindset of the young student. Questions about the probable associations between academic growth and spiritual/religious life are treated with intense interest in religious and sociological discussions. This study sought to find out the characteristics of Filipino student Spirituality and Religiosity using the Religiosity and Spirituality Scale for Youth from a sample of 3108 college students in a Manila-based Philippine university. It inquired further how certain psychosocial variables can be associated with student spirituality and religiosity (S/R). The results revealed two significant variable traits associated with S/R: identity (psychosocial factors) and relational (psychosocial adjustment) variables. The results point to significant insights for the management of youth religious behaviour in general and of tertiary students in particular despite recent decline in levels of religiosity among the young. 相似文献
8.
以往研究发现宗教信仰与亲社会行为之间存在显著的正相关, 据此研究者提出“信仰-亲社会假设”试图证实两者的因果关系。本文主要从研究方法、影响因素及心理机制三个方面对信仰影响亲社会行为的研究进展进行介绍和评述。在研究早期, 研究者主要考察宗教信仰的归属身份对个体亲社会行为的影响; 而近年来, 研究者则越来越关注信仰启动对亲社会行为的影响。信仰对亲社会行为的作用受到信仰程度、文化背景、信仰认知和信仰取向等多种因素的影响。未来研究需要有效控制宗教信仰身份对亲社会测量的影响, 明确宗教信仰的操作性定义并改进相关的测量指标, 关注精神性的作用机制、“信仰-亲社会假设”的跨文化效应以及信仰概念对非宗教信仰群体的影响。 相似文献
9.
Jay L. Michaels John Petrino Tiffany Pitre‐Zampol 《Journal for the scientific study of religion》2021,60(1):64-82
Motives matter and may have implications for how people cognitively experience meaning through religion and spirituality. Specifically, intrinsically motivated people perceive religion and spirituality are more central to meaning in life, which should promote a tendency to adopt more coherent, expansive cognitive representations. In contrast, extrinsically motivated people may adopt narrower cognitive representations since their motivation is more proximally oriented. The present study tests these possibilities by examining how religious motivation relates to action identification (tendency to use coherent, higher‐level cognitive representations). Results from 630 participants revealed that among religious people, intrinsic and extrinsic‐personal religious motivations indirectly influence higher‐level action identification through strength of spiritual beliefs. These relationships were not evident among nonreligious people. Furthermore, extrinsic‐social religious motivation and religious service attendance did not relate to action identification. These findings demonstrate that religious motivation differences are consequential for the action identities people rely upon to form a sense of meaning. 相似文献
10.
Rachel Julian M.D. 《Pastoral Psychology》1992,41(2):89-97
Utilizing concepts from self psychology, the author demonstrates the ways in which God functioned as a selfobject for Teresa of Avila. In addition, parallels are drawn between the spiritual journey as described by Teresa of Avila and the psychotherapeutic journey. Building bridges between the psychological and spiritual realms of experience can greatly increase our understanding of each, and enable us to help our clients become more integrated, whole persons. 相似文献
11.
Penny Pei Minn Chai Daniel Shepherd Rex Billington 《Mental health, religion & culture》2013,16(3):265-277
Studying overseas entails a number of transitions and challenges, and the present study investigated the strategies international university students use to cope with stressors. Previous research suggests that international students may be more likely than domestic students to draw on religion/spirituality as a source of dealing with stress, but the direct links between stress, religious coping and quality of life are yet to be documented explicitly. A sample of 679 university students in New Zealand completed the quality of life scale WHOQOL-BREF with an additional WHOQOL module used to assess spiritual, religious, and personal beliefs (SRPB). The students also completed the Perceived Stress Scale and the Brief COPE inventory. Irrespective of stress levels encountered or whether participants were international or domestic students, Asian students were more likely to use religious coping strategies than European students. Unlike European students, Asian students’ use of religious coping was effective in improving psychological and social quality of life. The findings also provide support for the main effects hypothesis of religion/spirituality. The present study demonstrates that cultural factors play an important role in the manner in which individuals maintain mental health and quality of life. 相似文献
12.
Samuel Kobia 《The Ecumenical review》2018,70(1):21-29
This article explores the challenges facing the ecumenical movement at the beginning of the 21st century: global demographic trends and a shift in the centre of gravity of Christianity toward the global South; the need for ecumenical structures and institutions to change in response to new realities; the need to widen the ecumenical fellowship so that Roman Catholics, Pentecostals, and evangelicals who have not played a part in the WCC may participate more fully; the urgency of inter‐religious dialogue; and the need to discover a “spirituality of engagement” in interaction with the world and its people. 相似文献
13.
《Journal of Religion, Spirituality & Aging》2013,25(2-3):119-138
SUMMARY Two studies examined the spiritual experiences of older women shortly after their husbands' deaths. The central question was, in the process of becoming and being a widow, do the older women begin a reflective dialogue with existential questions and initiate spiritual journeys as recent widows? One study is based on the widows within a random sample of older adults. The second study involved in-depth interviews with 15 recent widows. Both studies included Batson's measures of means, ends, and quest religious orientations. There was more evidence of an “ends” (intrinsic) orientation among the widows than “means” (extrinsic) for religious involvement; there was also no change over time in these orientations. Their quest orientation, however, became significantly less prevalent in the follow-up. It seems that women indeed quested, and by follow-up engaged their faith for religious consolation. Data from Study 2 revealed two themes: religious involvement provided a sense of continuity and direction, and through faith and prayer the women were able to (re)find meaning and purpose to life. 相似文献
14.
Margrethe Løøv 《Journal of Contemporary Religion》2016,31(1):67-84
Presenting data from a quantitative survey (N=362) at ‘The Great Alternative Fair’ in Lillestrøm, Norway, this article explores the demographic and religious profiles of the ‘customers’ in the ‘spiritual marketplace’. Many adhere to ideas that are historically associated with different religious traditions. At the same time, there are strong positive statistical correlations between belief in alternative ideas, such as healing, reincarnation, channelling, and clairvoyance. This indicates that such ideas constitute a clustered and shared set of beliefs. Against this background, the article questions the widely held assumption that people who are oriented towards alternative spiritualities are independent of institutions and authorities and it argues that they are informed to a large extent by a set of collective resources. It is suggested that the marketplace, which constitutes a common framework of interaction, plays a key role in connecting various ideas and actors and in creating a common ideological profile. 相似文献
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16.
Previous research indicates a significant association between social media use and psychological adjustment. The present study investigated whether religiosity/spirituality mediates the relationship between social media intrusion and psychological adjustment. Participants completed a demographic questionnaire, Religious Commitment Inventory-10, Spirituality Index of Well-Being, the DASS-21 Scales, and the Facebook Intrusion Questionnaire, which was altered slightly to include all types of social media. Results revealed that social media intrusion was significantly positively associated with depression, anxiety, and stress, and negatively correlated with spiritual well-being and the self-efficacy component of spiritual well-being. Furthermore, the self-efficacy dimension of spiritual well-being partially mediated the association between social media intrusion and psychological stress. From these results, it may be inferred that higher social media intrusion may have the ability to decrease specific aspects of spirituality, which may, in turn, negatively impact psychological adjustment. Limitations and future directions are discussed. 相似文献
17.
Jessica Pratezina 《International Journal of Children's Spirituality》2019,24(1):73-82
ABSTRACTThe term ‘new religious movement’ (NRM) has come to replace the more provocative term ‘cult,’ however this shift of scholarly language has not resulted in a softening of public perception towards those in religious groups perceived as ‘weird’. This perception leaves a distinct mark on the identities of children raised in these communities.Children from alternative and controversial religions comprise a unique subculture.. The experience of growing up in a new religious movement has an important impact on a young person’s cultural and spiritual identity. Drawing on and expanding Useem and Downie’s model of ‘third culture kids’ (TCKs) the model of ‘alternative religion kids’ (ARKs) is developed. It is proposed that ARKs are a subculture in their own right and share a sense of belonging and identity based on their experience of being religious ‘others’. ARKs may be able to connect through a powerful, shared experience not paralleled with other peers. 相似文献
18.
Aybiçe Tosun 《International Journal of Children's Spirituality》2018,23(2):196-208
AbstractOver the last two decades, Worldview Approach has been mentioned in the field of religious education and spirituality. This article aims to determine the effects of creative drama on teaching worldviews and religions. The main purpose of Worldview Education is to assist individuals to have a broader and deeper understanding on self-identity, worldviews of others, and on the meaning and purpose of life. It also helps individuals to think on ontological, epistemological and ultimate questions about life, values and beliefs. The spiritual development of individuals has a need for several guidelines from the fields of philosophy, theology, and education. As an educational tool, creative drama increases imagination, creativity, problem-solving and critical thinking skills and assists students’ personal and emotional development. Combining Worldview Education with creative drama creates a multidimensional educational environment for a meaningful learning on religions, worldviews, and spirituality. 相似文献
19.
David Voas 《Journal for the scientific study of religion》2014,53(3):556-574
There has been little research on the effects of education on religion and spirituality in Chinese societies. This gap is addressed through quantitative analysis of a new dataset, the Religious Experience Survey in Taiwan, in conjunction with the repeated cross‐sectional Taiwan Social Change Survey. In Taiwan, people with higher education are less likely than others to say that they have a religion, to worship or pray frequently, and to regard those activities as important. They are more likely, however, to express an interest in mystical or supernatural things, and to report a variety of religious experiences. This paradox arises not because the educated Taiwanese are spiritual but not religious, but rather because they are somewhat polarized: those who have no religion and those reporting religious experiences are not the same individuals. Although education is highly correlated with both birth cohort and income, the findings strongly suggest that education is the key explanatory variable. The official promotion of Confucian thought and its adoption by the educated elite helps to explain the surprising conjunction of declining religious affiliation and increased engagement with spirituality. 相似文献
20.
William C. Spohn 《The Journal of religious ethics》2003,31(2):253-276
The contemporary interest in spiritual experience has some theological and ethical ambiguity. To what extent does it reflect genuine engagement with the sacred, to what extent is it dabbling in experience without adequate interpretation or moral commitment? Jonathan Edwards faced similar challenges in his sermons on 1 Cor 13, Charity and Its Fruits. Alasdair MacIntyre and Pierre Hadot have explored the constitutive role of practices in forming of virtues and transmitting a way of life. Their writings help show the continuing relevance of the spiritual practices that Edwards advocated, particularly self‐examination, healing by contraries, and solidarity. 相似文献