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, I understand that the experience of loving God is worth any effort in my life.” In short, MER expresses spirituality as a Muslim bonding with God that is submissive, close, and loving. MER assesses a noteworthy process within the Muslim psychology of religion (Abu-Raiya & Hill, 2014), and its

In: Archive for the Psychology of Religion
Author: E. Anker Nilsen

inside driving dynamic process. In order to analyze the quality of the religious experience we shall deal with the following factors in the integrating process. First of all, the individual's ability to grow depends upon his cognitive concept of the religious values which operates in his life. In a more

In: Archive for the Psychology of Religion
Author: Siv Illman

theology and Christian faith into contact with everyday life. His meditation on human suf- fering and God's incarnation has, no doubt, motivated him to write in a liter- ary style implicating such relevance. The perspective in the novels expresses human situations where people suffering from inner conflict

In: Archive for the Psychology of Religion
Author: Tomas Lindgren

in which he is still living. During his stay in Morocco he became familiar with Islam for the fi rst time in his life and that made a strong impression on him. He was trained, after twenty years as a diplomat, to penetrate into di ff erent cultures and atmospheres, and he said that his fi rst experience

In: Archive for the Psychology of Religion

orientations, 163 Christians answered the Intrinsic and Extrinsic Religious Orientation and Quest Scales. Cluster analysis showed that Extrinsic Item 2 (“It doesn’t matter so much what I believe so long as I lead a moral life”) did not fit in the two- or three-cluster model. One cluster of the two-cluster and

In: Archive for the Psychology of Religion
Author: Pär Salander

, would agree on as being essential. Let us reflect on these dimensions. Meaning/Purpose This is a cornerstone of ‘spirituality’. ‘I have a reason for living’, ‘I feel a sense of purpose in my life’, ‘My life has been productive’, and ‘My life lacks meaning and purpose’ (opposite) are examples of

In: Archive for the Psychology of Religion

before. Unemployed men and women, who because of this have low scores of subjective well-being, are predominantly present in the high religious in- volvement group. Their interview answers indicate that, to them, religion presents a frame for meaning. When asked what made her life worth living, a 21-year

In: Archive for the Psychology of Religion

the broader context of life. For some people, spirituality is a way of living, and not always a conscious process. The search for the sacred (or a-sacred) takes the form of different activities which may all influence human life. An individual’s power of spirituality depends on the level of

In: Archive for the Psychology of Religion

-ending process, then as we argued earlier, people need to receive some sort of benefit that motivates them to strive for further spiritual gains. Perhaps this benefit involves an ever-deepening sense of meaning in life that accompanies each step along the path of spiritual growth. Moreover, a deep sense of

In: Archive for the Psychology of Religion

psychologist, if only because it frequently is a pervasive and powerful motivating force in people's lives. It is well known that for religious reasons people have sacrificed not only their so-called basic needs, but also life itself. It is hoped that the studies which will be reported in this paper will help

In: Archive for the Psychology of Religion