Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or ′good′ vs. ′bad′ is not fruitful for future research. Also cautioning against (...) the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions. (shrink)

Until recently, psychologists have conceptualised and studied trust in God (TIG) largely in isolation from contemporary work in theology, philosophy, history, and biblical studies that has examined the topic with increasing clarity. In this article, we first review the primary ways that psychologists have conceptualised and measured TIG. Then, we draw on conceptualizations of TIG outside the psychology of religion to provide a conceptual map for how TIG might be related to theorised predictors and outcomes. Finally, we provide a research (...) agenda for future empirical work in this area, as well as practical applications for counsellors and religious leaders. (shrink)

Theological schools are well situated to create intentional cultures for the purpose of spiritual formation. Indeed, most schools of theology have this goal as an essential part of their mission as well as a requirement for continued accreditation. And yet, the measurement of spiritual formation over time is fraught with challenges. This article seeks to address some of these challenges by means of developing a meta-theory of positive change/growth which would eventually serve as a theoretical basis for the development of (...) a generalizable and reliable measurement tool. (shrink)

This article advocates for the inclusion of theistic beliefs in the study of humility and intellectual humility and recommends the construct of worldview as a promising resource for this endeavor. The promise of this approach is tested by exploring the contrasting worldviews of three religious traditions: Buddhism, Christianity, and atheism. In so doing, the ontological and anthropological turn of these worldviews will be contrasted with implications for research on humility drawn.

There is growing evidence that a sense of meaning in life may emerge, in part, from the social relationships that people maintain. But it is not clear how the relationship between social ties and a sense of meaning might arise. The purpose of this study is to see if meaning in life is associated with three socially focused virtues: compassion, forgiveness of others, and providing social support to others. In the process, an effort is made to see if these social (...) virtues arise from social relationships in religious institutions. Two main findings emerge from a recent nationwide survey. First, people who are more compassionate, more forgiving, and who help others more often have a stronger sense of meaning in life. Second, individuals who receive more spiritual support from fellow church members are more likely to adopt these social virtues. The theoretical basis of these relationships is discussed. (shrink)

Should psychology of religion undergo a disciplinary renaissance and, if so, what might it look like? In this paper we explore that question by discussing the benefits of a better grounding of the field within mid-level theories from general psychology that provide it with greater conceptual depth. Such discussion will focus on three already existing and variously productive lines of research as case studies: attribution processes, attachment styles, and religious coping. These case studies represent lines of research at three developmental (...) stages: 1) infancy, with little visible return but with signs of promise , 2) adolescence, with dividends already yielded but also with promise not yet fully realized , and 3) maturity, where a fruitful harvest has already been experienced but yet without decline . Regardless of developmental position, it is argued that research in psychology of religion will be enhanced to the extent that it achieves conceptual depth by being framed in terms of mid-level theories. (shrink)

After a brief review of the history of the psychology of religion and its nature, we introduce this special section by presenting various themes of ongoing research and pointing out differentially the desirability of continued efforts in these areas. We then assess the field, its growth, increased interdisciplinary opportunities, lesser marginalization, and improved research methodology but also the challenge of arriving at theoretical coherence, studying all types of religious and spiritual understanding and experience, and researching the richness and complexity of (...) the religious variable itself. The six articles that follow detail possible new developments, as covered in our concluding overview. (shrink)

Should psychology of religion undergo a disciplinary renaissance and, if so, what might it look like? In this paper we explore that question by discussing the benefits of a better grounding of the field within mid-level theories from general psychology that provide it with greater conceptual depth. Such discussion will focus on three already existing and variously productive lines of research as case studies: attribution processes, attachment styles, and religious coping. These case studies represent lines of research at three developmental (...) stages: 1) infancy, with little visible return but with signs of promise , 2) adolescence, with dividends already yielded but also with promise not yet fully realized , and 3) maturity, where a fruitful harvest has already been experienced but yet without decline . Regardless of developmental position, it is argued that research in psychology of religion will be enhanced to the extent that it achieves conceptual depth by being framed in terms of mid-level theories. (shrink)

After a brief review of the history of the psychology of religion and its nature, we introduce this special section by presenting various themes of ongoing research and pointing out differentially the desirability of continued efforts in these areas. We then assess the field, its growth, increased interdisciplinary opportunities, lesser marginalization, and improved research methodology but also the challenge of arriving at theoretical coherence, studying all types of religious and spiritual understanding and experience, and researching the richness and complexity of (...) the religious variable itself. The six articles that follow detail possible new developments, as covered in our concluding overview. (shrink)