American Psychology of Religion and the Journal for the Scientific Study of Religion

It is doubtful whether there ever has been a rise‐fall‐rebirth of the psychology of religion. While the claim has marginal merit for American academic psychology, it has little application in other cultures or even within American psychology of religion outside mainstream psychology. The psychology of religion has always been and remains tied to key individuals who sustain the field. This historical fact is important in understanding the role of the JSSR in the field. Early psychologists of religion such as Hall and James set the pattern for two distinctively different approaches to the psychology of religion. Hall's approach was methodologically restrictive, inherently reductive, and came to dominate the academic psychology of religion. James ‘approach was methodological plural, receptive to the evidential force of religious experience, and quickly marginalized within American psychology. These opposing orientation continue to influence the psychology of religion in societies such as the SSR and its journal. A review of the psychologist editors of JSSR illustrates that the psychology of religion remains a marginal interest of mainstream psychology. It survives because of the interdisciplinary nature of the SSSR and its journal.     

Researcher Degrees of Freedom in the Psychology of Religion

ABSTRACT

There is a push in psychology toward more transparent practices, stemming partially as a response to the replication crisis. We argue that the psychology of religion should help lead the way toward these new, more transparent practices to ensure a robust and dynamic subfield. One of the major issues that proponents of Open Science practices hope to address is researcher degrees of freedom (RDF). We pre-registered and conducted a systematic review of the 2017 issues from three psychology of religion journals. We aimed to identify the extent to which the psychology of religion has embraced Open Science practices and the role of RDF within the subfield. We found that many of the methodologies that help to increase transparency, such as pre-registration, have yet to be adopted by those in the subfield. In light of these findings, we present recommendations for addressing the issue of transparency in the psychology of religion and outline how to move toward these new Open Science practices.     

The Psychology of Gender Differences in Religion: A Review of Empirical Research

This paper presents, discusses and evaluates empirical studies concerned with gender differences in religion. Within the psychology of religion two main groups of theories have been advanced to account for gender differences in religiosity. The first group of theories concentrates on social or contextual influences which shape different responses to religion among men and women. This group may be divided into two categories: gender role socialisation theories and structural location theories. The second group of theories concentrates on personal or individual psychological characteristics which differentiate between men and women. This group may be divided into three categories: depth psychology theories, personality theories and gender orientation theories. It is concluded that gender orientation theories provide the most fruitful source for further research.     

The Psychology of Religion in Australia

Reasons for the late emergence of the psychology of religion in Australia include the history and growth of psychology, early resistance of institutional religion to a scientific study of religion, changes in direction of psychology in the 1960s, and renewed interest in the study of religion after World War 2. Research in Australia between 1960 and 1990 reveals three trends: theory-based, phenomena-based, and combined approaches. Contemporary cultural influences, including secularization, urbanization, multiculturalism, and the changing status of women and Aboriginals, challenge and present opportuni- ties for the psychology of religion in Australia.     

The Body in the Psychology of Religion

Hutch's position that psychology of religion has neglected the mortal body is affirmed but reinterpreted. Although it may be true that psychology has adopted as postmodern bias toward defining the human being as primarily cognitive, it is less true that the psychology of religion has been unaware of how religion emerges from the experience of living. Noting that Hutch could be understood as a modern Romantic, I reinterpret, in an alternate frame- work, his contention that reexperiencing the sexuality and mortality of the body will reinstate eros into the psychology of religion. The I story model of Donald McKay and the existential paradigm of Reinhold Niebuhr are of- fered as reconceptions of what Hutch is proposing. These theorists state Hutch's position in ways that allow for a more substantive picture of what religion is and how it emerges from the life process.     

An Attachment-Theory Approach Psychology of Religion

The purpose of this essay is to demonstrate that attachment theory, as origi- nally proposed by John Bowlby and subsequently refined by a host of other researchers, provides a powerful framework for integrating research and theory concerning the psychology of religion. The essay begins with a brief over- view of contemporary models of attachment, with particular emphasis on adult attachment relationships. Selected literature is reviewed concerning a variety of topics in the psychology of religion, including research on images of God, conversion, and prayer, and attachment theory is shown to provide a useful conceptual framework for integrating these findings. It is argued that extending attachment theory in this direction may benefit religion researchers as well as social and developmental psychologists interested in such topics as interpersonal relationships, stress and coping, and loneliness.     

Methodological Issues in Psychology of Religion Research in the Chinese Context

The present study investigates methodological issues in psychology of religion in Mainland China. Beginning with an overview of Western and Eastern scholars’ representative views on methodological issues relative to psychology of religion, this essay then analyzes the distinctive Chinese cultural background in terms of influences exerted by mainstream ideology, opportunities provided by the goal of building a harmonious society, and the real demand for the development of psychology of religion. Finally, this study puts forward several methodological strategies for constructing a Chinese psychology of religion including advanced theoretical research to strengthen the basis of research methods in Chinese psychology of religion; understanding more precisely the basis of constructing localized methods with Chinese features; and encouraging exploration on diversification and promotion of methodological innovation for psychology of religion in China.     

History, Present Situation, and Problems of Chinese Psychology of Religion

There have been few research studies on the psychology of religion in Mainland China because of the “leftist” ideology that shaped the People’s Republic of China from its foundation until the introduction of reform and open policy. Since the 1980s, research in the field of psychology of religion in Mainland China has made remarkable progress. The main efforts include translating and introducing representative works from the former Soviet Union and the West, while theoretical studies have concentrated mainly on the origins, features, functions, and schools of psychology of religion. Researchers have developed new measurement tools based on local culture in psychology of religion. Empirical studies pay special attention to the relationship between religious belief and mental health, the features of religious thinking of the Chinese, the psychological state of professionals, and characteristic emotions of religious experiences as well as their correlation with biological processes. The problems that currently exist in the field in Mainland China include the following: lack of critical in-depth studies on the history of Western psychology of religion, absence of diversity in research methods, and disconnection of theoretical study from practical application. Obviously, these issues should influence the direction of future efforts.     

The Replication Crisis and Qualitative Research in the Psychology of Religion

ABSTRACT

This article forms a contribution to the discussion on the “replication crisis” in psychology from the qualitative research perspective and qualitative-oriented psychology of religion. The main theme of our article is, how should we deal, as qualitative-oriented psychologists of religion, with the issue of replicability? The introductory part of the article concentrates on validity criteria within qualitative-oriented research, and why qualitative-oriented psychologists of religion should take them into consideration in their research projects. Next, a typology of approaches (Intuitive, Field, Pragmatic, Synthetic), toward replication within qualitative studies is presented. Alongside discussing the possible ways of making qualitative research more replicable, examples of good practices in that matter are discussed. Some takeaway tips for qualitative-oriented psychologists of religion, that are to be used in order to make their research more replicable, are presented in the concluding part. Promoting CAQDAS, developing clear research protocols and procedures, describing the cultural context of the research in detail and discussing methodological issues and barriers/limitations of the study in a separate section are one of the main ideas postulated in the article, that should be included in the future qualitative studies on religion (s). The article concludes with a plea of sorts, that qualitative-oriented researchers do need to pay more attention to methodological issues while designing a research project, keeping in mind that it can (and should) be replicated in the future.     

Toward an Evolutionary Psychology of Religion and Personality

Evolutionary psychology is an emerging paradigm for the social sciences that offers a powerful metatheoretical framework for personality psychology and, as I attempt to demonstrate in this article, for the psychology of religion as well. I argue that religion is not an evolved adaptation; rather, the diverse range of beliefs, behavior, and experience that we collectively refer to as religion emerge as byproducts of numerous, domain-specific psychological mechanisms that evolved to solve other (mundane) adaptive problems. These include mechanisms for reasoning about the natural world (naive physics and biology), about other people' minds (naive psychology), and about specific kinds of interpersonal relationships (attachment, kinship, social exchange, coalitions, status hierarchies).     

A Concise History of Chinese Psychology of Religion

The history of religious thought and the history of human thought are closely interrelated, so the study of Chinese psychology of religion should pay attention to the study of Chinese history. In this paper, we summarize the history of Han Chinese psychology of religion in three stages from the perspectives of the history of Chinese thought, the history of Chinese religion, and the history of Chinese psychology. In the accumulation stage during the Spring and Autumn and Warring States periods, debates about “human nature” were central to a psychology of religion. We hope that this will be helpful for the further study of Chinese psychology of religion.     

Taking Community Seriously: A Theory and Method for a Community-Oriented Psychology of Religion

In contemporary scholarship, the psychology of religion involves the scientific study of religious life. Traditionally, psychologists have pursued a strikingly individualistic approach to their study of the topic, which seems at odds with the emphasis on groups or society in most definitions of religion. What would happen if we took this relational aspect of religion seriously? The paper investigates the question by asking (1) how might the underlying philosophy of science for the field differ if we took a more relational approach to the topic, and (2) how might our altered assumptions affect the scientific study of religion in psychology. The result is a modest proposal for a community-oriented psychology of religion that embraces a greater diversity of methods and a sharper emphasis on goals that will be directly beneficial to the people we study.     

Western Cultural Psychology of Religion: Alternatives to Ideology

This essay is an extended reflection on Belzen’s (2010) groundbreaking book Towards Cultural Psychology of Religion: Principles, Approaches, Applications. We will critically examine the terms culture, psychology, and religion separately and in relation to each other. The question we address is whether unconsciously Western understandings underlie these concepts and then are exported into non-Western cultures. The concept of ‘culture’ may reflect a Western bias and may be injurious when exported if culture means de facto becoming self-consciously modern, remains an abstract idea, reinforces “othering,” and serves to colonize the other. It is proposed that we listen to voices of non-Western scholars as they reflect on what ‘culture’ means to them rather than assuming that the meaning of the word ‘culture’ is universally the same. Second, we examine briefly the ways in which our understanding of religion reflects our Western biases in terms of the presumption of secularization, the meaning of religiousness, the Christian influence on defining religion, the use of religion in Western colonization, and the degree to which religion is defined abstractly. Third, we are concerned that the psychology utilized in the emerging discipline of psychology of religion is Western in that it reflects a capitalist, industrialized, individualistic, and pluralistic culture that may be less present in other cultures and perhaps even eschewed. Further, we think that in various cultures of the world, psychological knowledge emerges less from scientific observation but from the local religious/cultural traditions themselves. Finally, we examine how cultural psychology intersects with religion. We propose a model in which the specific religious cultures nurture the attitudes, emotions, behaviors, and relationships that reflect their critical values.     

Religion in the Psychology of Personality: An Introduction

This article presents an overview of this special issue of the Journal of Personality on religion in the psychology of personality. I begin with a brief historical overview in which I highlight the discrepancy between the vision of early personologists and how religion is handled today within the field of personality. I then consider how contemporary research and theory can profit by incorporating religious and spiritual constructs and processes. As personality psychologists purport to study the whole person, the relative neglect of religiousness in the current literature is a serious omission that precludes a comprehensive understanding of the person.     

Commentary on the Special Issue: Religion in the Psychology of Personality

The author comments on the special issue on religion in the psychology of personality. She focuses her discussion on the following topics: the historical tripartite theory of cognition-affection-conation; ways that family psychology and theories of language clarify the "problem" of adherence to "false realities"; the multidimensionality of personality and religion and their cultural embeddedness as illuminated in clinical assessment by way of contextual family theory (Boszormenyi-Nagy & Krasner, 1986) and the Kantor and Lehr (1975) systems theory; the role of the investigator's personality in theory and research about personality and religion; the one-sided emphasis on the empirical tradition in the psychology of religion; and the omission of the personalist tradition.     

Psychology of Religion in Global Perspective: Logic,Approach, Concepts

From initial beginnings at the dawn of modern psychology about 120 years ago, the psychology of religion developed slowly during the 20th century, increasing at a modest pace by 2000; but strikingly so since 9/11. Psychological research on religiousness has been transformed from a small subfield of interest to only a few into a topic of broad interest within general psychology including the neurocognitive, developmental-personality-clinical, and social-cultural areas. At the same time, it has become increasingly internationalized with research now coming from many regions and cultures. Creative research with some surprise findings from various countries illustrates topics that go far beyond the field’s often-critiqued humble beginnings in New England and a few isolated spots in Northwest and Central Europe. The research is multilevel within psychology and interdisciplinary. It not only acknowledges but also aims to understand the role of cultural context interactive with individual variables in religiousness and spirituality. How to proceed with psychological research across traditional disciplinary, international, and cultural barriers is addressed.     

Spirituality,Culture and Mental Health: Prospects and Risks for Contemporary Psychology of Religion

This paper asks whether: (1) psychology of religion is doing what it is supposed to do, (2) the contemporary psychological attention to religion and spirituality is perhaps of a transgressive nature, and (3) conceptualizations of spirituality in psychological publications are biased. It makes a plea for phenomenologically well-informed research on real forms of religion and spirituality, from a perspective that is as broad as psychology at present has become, with due regard for both the cultural make-up of the phenomena and the unavoidable limits of psychologists' professional competence.     

From Mystical Moment to Therapeutic Method: Connections Between Psychology of Religion and Pastoral Counseling

Argues for a connection between psychology of religion, represented by William James, and pastoral counseling, especially as informed by the therapeutic methods of the brief therapy centers in Palo Alto and Milwaukee. Ludwig Wittgenstein, the philosopher, is seen as the key bridge figure between the two. Inspired by the film Six Degrees of Separation, the proposal is made for connective links between the philosophical and experimental interests of Benjamin Blood and William James in the mystical experience, Ludwig Wittgenstein's philosophical method in the Tractatus, and the therapeutic methods of Paul Watzlawick and Steve de Shazer. This transmission process is considered similar to that which occurs in religion itself, as transcendent experiences are routinized through liturgical and sacramental practices. The essay is viewed as an exercise in pastoral theological method.     

An Existential-Phenomenological Approach to the Psychology of Religion

A primary aspect of existential and phenomenological methodologies is an attempt to understand one’s experience. In particular, phenomenology attempts to understand one’s experience in as pure of a form as possible. From an existential perspective, additional emphasis is placed upon the lived aspects of one’s experience. This paper outlines an existential-phenomenological approach to the psychology of religion. First, a brief history and summary of major themes of existential psychology is introduced. Next, this is applied to the psychology of religion. Last, the existential-phenomenological approach is considered in the context of the existential givens.     

美国宗教心理学研究的历史、现状与问题

在回顾美国宗教心理学发展历史的基础上,分析了美国宗教心理学研究的现状,并从中揭示出美国宗教心理学研究存在的问题。美国的宗教心理学经历了兴起、衰落、复兴的曲折发展过程。宗教观念、宗教体验、宗教行为系美国宗教心理学研究的基本维度,宗教同人格和心理健康的关系在美国宗教心理学研究中处于突出地位。两支研究队伍（心理学背景的宗教心理学研究者和宗教学背景的宗教心理学研究者）的分歧及心理学取向的研究者在研究方法方面的分歧,是美国宗教心理学研究值得重视的问题。