Psychology, Religion, and Spirituality by James M. Nelson Ph.D. (auth.), James M. Nelson Ph.D. (eds.)

By James M. Nelson Ph.D. (auth.), James M. Nelson Ph.D. (eds.)

The earlier century has noticeable the connection among psychology and faith growth from cautious antagonists to unusual bedfellows to complementary worldviews. Psychology, faith, and Spirituality is designed as a textual content that displays this background whereas illuminating the powerful discussion that keeps to accompany it.

The stylish, obtainable insurance levels from early mental reviews of faith and responses from significant spiritual thinkers to positivist and constructivist philosophies; from Jung’s archetypes to neurobiological study into the non secular mind; from medical constructs of prayer, meditation, and mindfulness to collaborative interventions for psychological health and wellbeing. The book’s distinct teaching/learning presentation:

  • Discusses non-Western non secular traditions as well as Christianity.
  • Balances theoretical literature with empirical learn on every one topic.
  • Reviews modern study and debates in psychology and faith.
  • Examines developmental techniques to non secular and non secular growth.
  • Provides quite a few functional applications.
  • Includes assessment questions, routines, and different scholar materials.
  • Encourages readers to enhance their very own rules in this subject

These are useful views for graduate or undergraduate classes within the psychology of faith, and a wealthy source for graduate classes in psychology and counseling. additionally, Psychology, faith, and Spirituality makes an inviting textual content for seminary classes in religious and pastoral counseling.

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Extra info for Psychology, Religion, and Spirituality

Sample text

In general, humanistic psychology argues for a weak interpretation of transcendence, an individualistic and subjective view of the human person, and anti-traditionalist views of religion (Sutich, 1969). The three most prominent founders of the movement were Carl Rogers (1902–1987), the existential psychologist Rollo May (1909–1994), and Abraham Maslow (1908–1970). 4). Maslow is important because he was vocal about religious issues and was a central figure in the creation of transpersonal psychology, a movement within humanistic psychology focusing on potentials for human development and experiences that extend beyond what is typical for the individual person.

He attacked research conducted by those with religious convictions as “hopelessly biased and blind,” preferring work done by those who “have lived naively through religious experiences and then to have gained freedom from traditional convictions” (1912, p. 275). Leuba argued for the existence of a metaphysical, impersonal god, a “non-purposive Creative Force” (1912, p. 334), which he thought could form the basis of a reconstructed religion or morality. Not surprisingly, Leuba’s work was criticized by some including Joseph Marechal, a European Jesuit psychologist.

43–69; Ammerman, 1997; Presser & Chavez, 2007). 3. Trends away from religion are really part of a more general trend away from social involvement. , Chaves & Stephens, 2003; Putnam, 2000; Presser & Stinson, 1998) suggest that any trends away from organized religion are part of a general decline in participation in civic and voluntary organizations so that “secularization” is more about social disengagement than a move away from religion and spirituality. 4. Secularization in apparently less religious areas such as Europe is an anomaly due to unusual sociocultural factors (Davie, 1999, 2001).

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