Made available in DSpace on 2016-03-15T19:48:07Z (GMT). No. of bitstreams: 1 Loyde Goncalves de Almeida.pdf: 610188 bytes, checksum: d7b415c66eee7774b10cf609c7c8a313 (MD5) Previous issue date: 2010-03-10 / This research aims to clarify the method of biblical counseling by Larry Crabb from the point of view of psychology and the Bible to bring a careful integration. Achieving an approach solidly based on Bible Scriptures, using the tools of secular psychology without betraying the "Biblical premise". Which encourages belief in the inerrant Bible and the grace of Christ almighty, believing that there is a personal and infinite God that revealed themself purposely in the written word, the Bible, and personally in the living word, Jesus Christ. In Crabb's approach the "mistaken belief , produce negative feelings and behaviors that prevent us to provide the need of a relationship with the Sacred. The purpose of the theory is focused on correcting negative thoughts and to promote the appropriate thought to produce correct behaviors and feelings. The focus is on the thoughts. The feelings of resentment, guilt and anxiety are the focal point of the disorder produced. Therefore, the task of a biblical counselor is directed to comprehend and unveil people's basic personal needs defined as meaning. Moreover let them perceive that this meaning is only attained through the recognition of their own value and importance in Christ, which Crabb defines as security. His theory is advised to leaders because it involves a transformative approach, highlighting the faith in God and the appreciation of the Bible as the Word of God. / Esta pesquisa tem como objetivo explicitar o modelo de aconselhamento bíblico de Larry Crabb, a partir do olhar da psicologia e da Bíblia para trazer uma integração cuidadosa. De maneira que se alcance uma abordagem solidamente baseada nas Escrituras, fazendo uso das ferramentas da psicologia secular sem trair a premissa bíblica . A qual estimula a crença na Bíblia inerrante e na graça do Cristo todo poderoso, acreditando em um Deus pessoal e infinito que se revelou propositalmente na palavra escrita, a Bíblia, e pessoalmente na palavra viva, Jesus Cristo. Na abordagem de Crabb a crença errada produz sentimentos e comportamentos negativos que impede o indivíduo de suprir sua necessidade de se relacionar com o Sagrado. O propósito do modelo é centrado em corrigir os pensamentos negativos e promover o pensamento adequado para produzir comportamentos corretos e sentimentos corretos. O enfoque está nos pensamentos. Os sentimentos de ansiedade, de culpa e ressentimento é o resultado central da desordem causada. Portanto a tarefa do aconselhador bíblico é voltada a compreender e desvelar as necessidades pessoais básicas das pessoas, definidas como significado. E fazê-lo compreender que esse significado só é alcançado através do reconhecimento de seu valor e sua importância em Cristo, o que Crabb nomeia de segurança. Sua proposta é aconselhada a líderes, pois envolve uma abordagem transformadora, destacando a fé em Deus e a valorização da Bíblia como Palavra de Deus.

During my time spent as a practitioner teacher I experienced that students lack of interest for the studies of religion. Nonetheless, students tend to have questions regarding their identity and existential health, questions that, arguably, could be discussed in the scholar of religion. I wished to see if one could increase the interest in religious studies by understanding the students’s health issues and their ideas of existential health. The psychology of religion aims to answer and reflect upon questions regarding health and the well-being of humans. The aim of current study was to explore how adolescents describe their identity in relationship to existential questions. The following research questions were posed:   How do young people express aspects that relate to existential health and identity on the BRIS homepage chat forum? How can these descriptions be interpreted based on Melder's theory of existential health and Erikson's theory of self-development? Can the above analysis contribute to increasing the conditions for pupils' perceived relevance and interest in the teaching of religion in high school?   The method used to answer these was qualitatively targeted content analysis. The qualitative data was generated from the adolescents different expressions, coded with Open Code 4.03. Data were gathered from a Swedish children’s rights organization, BRIS (Barnens rätt i samhället)chat forum and included posts from adolescents between 12 and 18 years old. The material is posted over 2 months, September-October, 2018. The phenomenon was investigated with the help of Erik H Erikson and Cecilia Melder’s theories. Erikson's theory is used based on his theories on the development of young people and its stages. By applying Melder’s theory I was able to search for aspects and parts of the material that could be understood and explained by some or more of the eight existential aspects that, according to the theory, affect the overall self-valued health a person experiences. The result of this study shows that with the help of Erikson’s theory, we can receive knowledge on how young people develop. With Melder's theory we can show the eight existential aspects of the material to reach a deeper understanding of the health of young people. In conclusion, the study also contributes to a further comprehension in how religious studies can be conducive when trying to understand existential health and ideas of identity among adolescents.

A umbanda caracteriza-se como um culto de possessão, cujos participantes, em transe, incorporam espíritos que se apresentam nos terreiros em cerimônias geralmente públicas a fim de trabalhar a serviço de seus fiéis e consulentes. O objetivo desta pesquisa foi investigar e descrever os processos interpretativos na umbanda, numa perspectiva etnopsicológica. Trata-se de um estudo de caso, de corte longitudinal, com base no método da escuta participante, entendida como a extensão do método psicanalítico a pesquisas de campo, mediante a utilização de técnicas etnográficas. A pesquisa de campo foi realizada no Centro de Umbanda Oxalá (Ribeirão Preto Estado de São Paulo Brasil), onde as consultas concedidas pelos espíritos incorporados pelo paide-santo foram integralmente acompanhadas mediante registros em diário de campo. Para tanto, a pesquisadora foi admitida no lugar de cambona do pai-de-santo, ou seja, um auxiliar da cerimônia. A teoria psicanalítica sobre a interpretação assumiu um valor heurístico nesta pesquisa, ao possibilitar a formulação de hipóteses de trabalho como diretrizes que permitiram ao pesquisador buscar a compreensão dos processos interpretativos na umbanda. As consultas apresentaram o uso de ingredientes-coisas-significantes que se assemelham a uma oração, mas performaticamente rezada pelo corpo, como frases que compõem um poema cuja interpretação se enuncia do próprio sistema simbólico umbandista. Sugere-se, portanto, que a interpretação neste contexto parece apresentar ricas possibilidades de combinações de recursos que se revelam para além do verbal. A psicanálise se mostrou um instrumento relevante para a pesquisa no que tange à experiência de campo, às relações transferenciais e ao refinamento da escuta. A perspectiva lacaniana foi útil na medida em que compreende que a interpretação se faz presente no acontecimento e o acontecimento inclui a sua interpretação; além de ter possibilitado a análise no registro simbólico a partir do entrecruzamento entre dois eixos, metáfora e metonímia, o que facilitou a imersão da escuta na própria linguagem dos espíritos da umbanda e, por fim, ter permitido mapear interpretações que operam na materialidade, ao pé da letra e ao pé das coisas. De outro modo, percebeu-se que o método freudiano de interpretação dos sonhos não estabeleceu aproximações com o que ocorre nos terreiros, pois na umbanda a interpretação não parece operar a partir de conteúdos manifestos para o acesso a conteúdos latentes. No caso da umbanda, a interpretação se dá em ato, ou melhor, é, em si, o próprio ato, inscreve-se no corpo, dá-se a ver, mas um ver que seja rente à pele e não restrito aos olhos. Além disso, embora tenha sido útil a ideia de que o autor da interpretação dos sonhos seja o próprio sonhador, no caso da umbanda, o sujeito intérprete não é somente o médium, o espírito, o cambono ou os consulentes. O sujeito da interpretação perpassa todos esses personagens, mas reside no próprio sistema simbólico umbandista. Desse modo, propõe-se que a espiritualidade não seja desconsiderada, mas tratada como um recurso para o desenvolvimento de novas noções de acolhimento que não somenterespeitem a cultura do outro, mas, sobretudo, incorporem-nas às suas estratégias de cuidado. Embora esta pesquisa não tenha pretendido investigar como as comunidades afrobrasileiras compreendem saúde e doença, sofrimento e cuidado, ela buscou contribuir para um entendimento de como, mediante procedimentos interpretativos, esse universo cultural refina a escuta e o acolhimento daqueles que a ele recorrem. / Umbanda is characterized as a possession cult, whose members, in a trance, incorporate spirits that appear in the terreiros (specific places for the religious ritual) on generally public ceremonies in order to \"work\" in the service of his faithful and consultants. The objective of this research was to investigate and describe the interpretative processes in Umbanda, from a ethnopsychological perspective. It is a case study of longitudinal type, based on the method of the participant listening, understood as the extension of the psychoanalytic method to field research, by using ethnographic techniques. The field research was accomplished in the Oxalá Umbanda Center (Ribeirão Preto - São Paulo - Brazil), where queries granted by spirits embodied by the father-of-saint were fully accompanied by records on the field diary. To achieve this purpose, the researcher was admitted into the place of father-of-saints Cambona, that is, an auxiliary of the ceremony. Psychoanalytic theory of interpretation assumed a heuristic value in this research, to enable the formulation of working hypotheses as guidelines that allowed the researcher to seek the understanding of the interpretative processes in Umbanda. The consultations showed the use of \"ingredients-things-significant\" that resemble a prayer but prayed performatively by the body, such as phrases that compose a poem whose interpretation is enunciated in the own umbandista symbolic system. It is suggested, therefore, that the interpretation in this context appear to present rich possibilities of combinations of features that are revealed beyond to the verbal. Psychoanalysis has proved an important tool for research regarding the field experience, the transference relationship and refinement of listening. The lacanian approach was useful in the sense that it comprises the interpretation that is present on the event and the event includes the interpretation; besides the possibility to analyze the symbolic register from the intersection of two axes, metaphor and metonymy, which facilitated the immersion of listening into the language of Umbanda spirits and, finally, it has allowed mapping interpretations that operate in materiality, to the letter and the bottom of thingsquite literally. Otherwise, it is clear that Freud\'s method of dream interpretation has not established approaches to what happens in the terreiros, because for Umbanda the interpretation does not seem to operate from manifest content access to latent content. In the case of Umbanda, the interpretation occurs in act, or rather is, the act itself, it is part of the body, reveals itself, but is a way to \"seeing\" that is close to the skin and not restricted to eyes. Furthermore, although it has been useful the idea that the author of dream interpretation is the dreamer himself, in the case of Umbanda, the subject interpreter is not only the medium, the spirit, the cambono or consultants. The subject of interpretation permeates all these characters, but resides in the proper symbolic system of Umbanda. Thus, it is proposed that spirituality is not disregarded, but treated as a resource for the development of new notions of protection that not only respect each other\'s culture, but above all that they can incorporate them to their care strategies. Although this research did not intend to investigate how african-Brazilian communities understand health and illness, suffering and care, it sought to contribute to an understanding of how, through interpretive procedures, this cultural universe refines listening and acceptance of those who turn to him.

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Uppsatsen Präster, psykiatriker och demoner – En religionspsykologisk studie kring besatthet och exorcism, och användning av exorcism som en möjlig behandlingsmetod skildrar och analyserar frågan kring och om exorcism kan ha en användbar funktion inom modern psykologi och psykiatri. Problem och möjliga fördelar med exorcism som en möjlig behandlingsmetod för psykisk störning studeras. Kan en sådan värdeladdad företeelse ha en plats i det moderna samhället och inom vården? Inledande i uppsatsen ges en inblick i främst de katolska föreställningarna som rör besatthet och exorcism. Efter det inledande kapitlet ges en kort översikt av exorcismens historia, och den katolska kyrkans regelverk för bedömning av besatthet,och den själva utdrivningsritualen presenteras kort utifrån Rituale Romanum, den katolska kyrkans ritualbok. Även Vatikanens uppdatering av ritualen kring exorcism från 1999 skildras. I uppdateringen ska hänsyn till modern psykologi, psykiatri och medicin tas, men djävulen är självfallet samtidigt en realitet.I uppsatsens analys presenteras det valda internationella och svenska materialet som studerats. Besatthet och exorcism behandlas utifrån en inblick i problemen och debatten som rör företeelsernas plats inom vården och samhället. Diagnosproblematik, problem kring tro och vetande, och möjliga fördelar och belastningar med exorcism som en möjlig behandlingsmetod tas upp. I uppsatsens slutsatser konstateras att en öppenhet för alla aspekter av fenomenet är viktigt för att bästa vård och hjälp ska kunna ges. Många aspekter måste tas i beaktning, och det är viktigare att hitta bästa lösningen på patientens problem än att bara se till egna åskådningar och förhållningssätt. Slutsatsen dras att för att kunna hjälpa någon som är i behov av psykisk vård och samtidigt rör sig inom en speciell religiös föreställningsvärld under speciella omständigheter kan exorcism vara en möjlig del av vården under kontrollerade former. Uppsatsens författare anser dock att exorcism och besatthet fortfarande kommer att vara mycket kontroversiellt och värdeladdat för många även om psykvården skulle ge ett erkännande av begreppet ”besatthet” som en diagnos och exorcism som en möjlig behandlingsmetod.

Thesis (Psy. D.)--Wheaton College Graduate School, 2002. / Abstract. Includes bibliographical references (leaves 86-89).

The series of papers in this dissertation are aimed at testing evolutionary hypotheses concerning the adaptive advantages of religious values or experiences, a gender difference in purpose in life and the evolutionary relationship between deception and self-deception. Explanations are argued for in terms of their consequences for evolutionary fitness contributing to individual survival within the human species. Darwin's theory of natural selection within the framework of evolutionary psychology provides the theoretical background for the study. In psychology as well as in other social sciences, Darwinian theories of natural and sexual selection have been undergoing a revival with a significant upsurge of an interest in evolutionary psychology as a unifying paradigm for the understanding of human functioning as a living organism, optimising its fitness to survive the exigencies of environmental and social selection pressures. The broad or covering hypothesis addressed is that religious values or experiences, purpose in life, deception and self-deception each involve a kind of consciousness or strategic cognitive process that has evolved through the operation of natural selection due to its importance and worth for the survival of the individual. The study is empirical, conducted by using the technique of secondary analysis on the data yielded by the World Values Survey collected in 43 countries in its second wave of 1990 to 1993 as well as on a South African dataset containing variables of interest to the second and third papers of this dissertation. National aggregate data has been obtained from the United Nations Development Reports for the corresponding years under study. Findings showed a significantly positive relationship between religious values and evolutionary fitness promoting factors derived by factor analysis; a significantly greater purpose in life in females as compared to males; and a significantly positive relationship between deception and self-deception. However, the relationship between deception and evolutionary fitness promoting factors, derived by factor analysis, was inconclusive. / Thesis (M.Sc.)-University of Natal, 1999.

The association between the experience of depression and the use of religious coping methods has been widely researched in recent studies. However there is a dire need in this area of research in South Africa. Further most of the previous studies have been quantitative in nature limiting the subjective aspect of the depressive experience. The current study was undertaken to explore the perceived impact of religious beliefs on the individual's coping with depression. The sample used was a convenience sample of Christians from various denominations with a history of depression or a current diagnosis of depression. A semi-structured interview was conducted to collect the data from volunteers who agreed to participate, and a thematic analysis method was used to analyze the data. The findings of the research revealed that the use of religious coping methods can have both beneficial and detrimental effects on the individual's experience of depression. Conversely it was found that depression can also have both positive and negative impact on the individual's faith. Furthermore this study has highlighted the importance of the individual's appraisal of their depressive experience which in turn influences the form of religious coping methods (either positive or negative) that would be used. / Thesis (M.Soc.Sc.)-University of KwaZulu-Natal, Pietermaritzburg, 2011.

Thesis (Th. M.)--Holy Cross Greek Orthodox School of Theology, 2006. / "Athumia" appears in Greek letters on t.p. Includes bibliographical references (leaves 74-77).