Using a stress and coping framework, this study examines the role of religious coping in the divorce adjustment process. This study utilizes three waves of data from a longitudinal study of divorcing mothers with young children. The primary analyses examine the role of religiosity in the divorce appraisal process, as well as the influence of both positive and negative religious coping on divorce appraisal, depression, and changes in religiosity. The study also explores how changes in divorce appraisal and religiosity influence change in depression over time. The results indicate that higher rates of negative religious coping are linked to more negative divorce appraisal, higher levels of depression, and declines in religiosity. In contrast, positive religious coping is associated with increases in religiosity over time. Additionally, findings show that changes in divorce appraisal predict changes in depression, but this relationship is moderated by one’s level of religiosity. / text

These three studies use two waves of the National Survey of Families and Households to investigate the influence of parents’ religious commitment and involvement on children’s internalizing and externalizing problems over time. In addition, the analyses will examine of different forms of family instability and parenting practices mediates this relationship. Furthermore, does parental religiosity moderate the relationship between instability and children’s mental health problems? The first study shows that children whose parents are both religiously unaffiliated, exhibit elevated internalizing problems compared to children from mixed-faith households. Evangelical Protestant affiliation moderated the relationship between parents’ frequent arguments and internalizing problems. In addition, children whose mothers are more theologically conservative than the fathers show elevated levels of internalizing problems. In addition, theological dissimilarity (mothers more conservative) plays a moderating role between frequent arguments and internalizing problems. The second study shows that children from religiously homogamous households, exhibit lower than average externalizing problems. In addition, fathers’ religious involvement protects their children from externalizing problems, even when accounting for various forms of family instability and parenting practices. Furthermore, children whose mothers are more theologically conservative than fathers, show elevated levels of some externalizing problems. Structural equation modeling analyses show that parents’ socioeconomic status is related to parental religious dissimilarity, parental divorce and parental praise of children. When mothers are more theologically conservative than fathers, these couples are at higher likelihood of frequent parental arguments. As a consequence, their children are at an elevated likelihood of difficulty concentrating, internalizing problems, and externalizing problems. Frequency of parental arguments is also positively related to divorce. If high conflict marriages end, children are at a reduced likelihood of externalizing problems. Implications and directions for future research are discussed. / text

This study was designed against the background of the vital need for a comprehensive research on religious sisters in Africa and Nigeria in particular to address the problems and challenges of identity construction by them within the context of religious community life. It is an interpretative qualitative research study which used an interdisciplinary theoretical approach, drawing on theology of religious life and dialogical self theory to argue that the sisters‘ performance of identity is a context-bound activity. Interview data was drawn from 18 participants from two religious congregations (Daughters of Divine Love and Society of the Holy Child Jesus) in Nigeria in order to understand the meaning sisters give to their intersubjective exchange and the impact it makes on their development and performance of personal/religious identity. The results showed that the sisters used a multiplicity of I-positions to construct identity. This multiplicity of I-positions arises from self-positioning and self as positioned by others (including superiors/formators, senior/older sisters, priests) which are laden with conflicts and dilemmas of identity construction. The major dilemma of identity construction that the participants encountered is based on the discrepancy between the ideal and the lived reality of religious life. The participants presented the ideal as a call to do God‘s will in direct imitation of Christ, but the lived reality offers a mixed experience. On the one hand the participants indicated that relationships within the religious community, Church and wider Nigerian society are supportive, facilitating their development and performance of Christ-like identity. But on the other hand the findings reveal that the participants‘ performance of identity has been hindered by power relations and dominance (including gender related issues) which are prevalent in religious communities, the Church and wider Nigerian society, leading the participants to present their performance of identity as a struggle for survival. Thus their construction of identity is a constant negotiation process, in which they are engaged in appropriation and rejection of positions as they struggle to construct unity-in-multiplicity. To this effect the study recommends that leaders of religious life review their leadership style in order to adopt a more inclusive approach which gives every sister the opportunity to speak and be heard, thus create a more conducive environment for sisters‘ identity construction. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

Thesis (doctoral)--Frankfurt am Main, 2006. / Includes bibliographical references (p. 259-281).

Thesis--Rome, Pontificia Università Gregoriana, 2007. / Includes bibliographical references (p. 363-390).

This study offers an overdue exploration of the early years of the deaconess community in Neuendettelsau from a gender perspective. Drawing on rich archival material, it focuses on the process of the formation of a distinctive collective identity. Central to this study is the assumption, drawn from the social sciences, that collective identity is a social construction which requires the participation of the whole group through identification and which is consolidated by developing specific rituals, symbols, codes and normative texts, which facilitate integration, and by constructing external boundaries, which separate from the world and wider church. The centrifugal forces which came into play when deaconesses were sent out in isolation were counterbalanced by a communal life which offered forms of participation and identification for the individual members and which consolidated their sense of belonging. The first chapter introduces the methodology. Chapter Two explores the social, cultural and theological context of the foundation of the Deaconess Institute, and offers a brief outline of the institution's historical development. The third chapter offers an in-depth analysis of the initiation ceremony as a rite which both admitted into the community and conferred an ecclesiastical office. Chapter Four analyses formative and normative texts that shed light on the community's norms, values, and expectations. In the fifth chapter, non-literary means of consolidating and affirming the deaconesses' collective identity are explored. This study concludes that the process of the emergence of a specific deaconess culture was pervaded by bourgeois norms, values, patterns of behaviour and notions about gender roles which measured out the women's radius of action and were at times difficult to reconcile with the deaconess profession.

Young people are currently affected in the realm of self-esteem, identity development and relational behaviour amidst advancing technology. There is the need for research in this area. Obstacles include fragmented homes, distance job–location and back-log parental education. There is the need for spiritual direction and for the formation of Christian spiritual principles. This is evident in the attraction of young people to cults and the influences of the New Age. The study will explore the complexity of relationships, identity and behaviour in young people. The empirical research will be obtained with permission from a school in the Eastern Cape; the focus group of this study is ages 11 – 18 years. The aim of this study will be to explore interventions which can help facilitate better personal, family and peer relationships in adolescents. The aim will further be to help bring about better integration in their personalities, relationships and communication. / Philosophy, Practical and Systematic Theology / M. Th. (Practical Theology)

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2018-11-22T11:44:15Z No. of bitstreams: 1 Ricardo Begiato Pedersoli.pdf: 917796 bytes, checksum: d4aba3a25af82db8c33ced06bd560f88 (MD5) / Made available in DSpace on 2018-11-22T11:44:15Z (GMT). No. of bitstreams: 1 Ricardo Begiato Pedersoli.pdf: 917796 bytes, checksum: d4aba3a25af82db8c33ced06bd560f88 (MD5) Previous issue date: 2018-08-24 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES / The main goal of this work is the deepening of Carl Gustav Jung religious thinking as a possibility of expanding knowledge in the Science of Religion field. Within the sub discipline of Psychology of Religion, Jung can be considered as an important agent, through his theoretical contributions he made possible a dialogue between psychology and religion. However, his work still needs to be studied for the interchange of assumptions, interdisciplinary, theoretical and epistemological controversies. Therefore, we propose here, search in his work the religious experience target of this work in order to reflect a specificity and the power of the same human psychological development. Jung regarding the use of the term religion does not make allusion to any religious institution. Referring only to the religious attitude inherent to every human being of any adherence to a religious creed. His symbols, cults and rituals serve as a transcendent function that results on the union of conscious and unconscious content, making the point of the jungian analytical psychology, the individualization. Our hypothesis is that there is in the jungian thinking a significant theoretical development seen the way that he has deepened in the study of religions, which would allow us to recognize the value in human psychological development through what has traditionally been called religious experience / O objetivo principal deste trabalho é o aprofundamento do pensamento religioso de Carl Gustav Jung como possibilidade de ampliação do conhecimento no campo da Ciência da Religião. Dentro da subdisciplina da Psicologia da Religião, podemos considerar Jung como um importante representante, por meio de suas contribuições teóricas possibilitou amplo diálogo entre a psicologia e a religião. Contudo, sua obra ainda precisa ser mais estudada a fim de que possamos transpor supostas controvérsias interdisciplinares, teóricas e epistemológicas. Para tanto, propomo-nos, aqui, pesquisar em sua obra a experiência religiosa, objeto deste trabalho, de modo a tentar refletir a especificidade e contribuição que esta pode ter no desenvolvimento psicológico humano. Jung, quanto ao uso do termo religião, não faz alusão à nenhuma instituição religiosa, referindo-se apenas à atitude religiosa inerente a todo ser humano acima de qualquer adesão a um credo religioso. Seus símbolos, cultos e rituais servem como função transcendente que resulta da união de conteúdos conscientes e inconscientes, possibilitando o ponto fulcral na psicologia analítica junguiana, qual seja, a individuação. Nossa hipótese é de que há no pensamento junguiano um significativo desenvolvimento teórico, visto a forma como aprofundou-se no estudo das religiões, que nos permitiria reconhecer o valor no desenvolvimento psicológico humano por meio do que tradicionalmente se chamou de experiência religiosa

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There were four major purposes of this study: (1) to evaluate the level of grief experience by bereaved individuals who attend either a grief support group or grief psycho-educational group in the Inland Empire, (2) to evaluate the level of spirtuality experienced by bereaved individuals who attend either a grief support or grief psycho-educational group in the Inland Empire, (3) to correlate the level of grief reactions with the level of spiritual experience within bereaved individuals, and (4) to describe demongraphic and grief/spiritual-related factors that may influence a bereaved individual's spiritual experience and grief process.