RELATIONSHIP BETWEEN GOD-IMAGE AND RELIGIOUS BEHAVIORS

2003 ◽  
Vol 93 (7) ◽  
pp. 1141 ◽  
Author(s):  
KATHLEEN J. BUCHKO
2003 ◽  
Vol 93 (8) ◽  
pp. 1141
Author(s):  
KATHLEEN J. BUCHKO

2003 ◽  
Vol 93 (3_suppl) ◽  
pp. 1141-1148 ◽  
Author(s):  
Kathleen J. Buchko ◽  
Theodore F. Witzig

This study examined the relationship between God-image and religious behaviors. Participants were 344 undergraduate students at a private midwestern university. Analysis showed strong correlations among three aspects of God-image (presence, acceptance, and challenge) and six items that measured religious practices and religiously motivated volitional behaviors. The findings held when data were controlled for racial and religious diversity. As such, these results differed from an earlier study indicating religious practices to be independent of God-image.


2011 ◽  
Author(s):  
Rochelle Suri ◽  
Louis Hoffman ◽  
Steve Fehl ◽  
Rummana Kaed

Author(s):  
Richard Thomas Lawrence

Author(s):  
Gil Ben-Herut

Chapter 2 considers the multiple ways in which the characters of the Ragaḷegaḷu embody the ideal of worshiping Śiva and seeks to identify the constitutive and recognizable component that is shared among the various model devotees that populate the corpus. I argue in the chapter that such a component can be located in the interiority of the Bhakta figure, an interiority that is indicated in the Ragaḷegaḷu through a specific set of key terms, the element that is most clearly shared among the text’s bewildering variety of Śaiva characters with their different religious behaviors, and is expressed through actions that point to an uncompromising devotional stance.


2021 ◽  
pp. 002216782110208
Author(s):  
Jingyu Liang ◽  
Yancui Zhang ◽  
Ruitong Guo ◽  
Heyong Shen

This article studies the impact of Kitchen God beliefs and worship on Chinese mentality and behavior, both consciously and unconsciously. At the conscious level, the evolution of the Kitchen God beliefs has gone through four stages; Nature God, Animal God, Half-animal/Half human God, and finally Human God. The evolution of the Kitchen God in China displays the features of a couple, aging and secularization. The experience of “returning to the sacred origin” can be obtained through Kitchen God worship by burning an old paper image of the Kitchen God and pasting of a new one of him beside the kitchen stove year after year during the Kitchen God festival. The secret to continuity of life lies in repetition. The image of the Kitchen God as an important graphic symbol is formed by a constellation of images; good pot and evil pot, two dragons playing with a bead, rooster and dog, the psychological archetypes as yin and yang, unity of opposites, transformation and integration. This ritual serves as a bridge between Chinese people and their “ancestors,” “the other realm” (nirvana), and “the Self.” On an unconscious level, the psychological significance of Kitchen God beliefs is analyzed through “the family hexagram.” The collective unconscious for the Chinese can be revealed by a continuous pattern of concentric circles structure, that is, “heaven and earth—the Kitchen God—ancestors—parents—offspring.” Through a clinical case using Sandplay Therapy, this article will show that Kitchen God imagery unconsciously shows the constellation of “family.” Family is the place of belonging and home for Chinese people, helping the client return to his inner source and gain strength through acceptance and transformation. The implication of Kitchen God beliefs for today’s Chinese society is to return to the most primitive “Tao,” which presents a possible cure for many kinds of psychological problems we are facing. It suggests that researchers pay attention to the psychological phenomenon of clients’ using the Kitchen God image to express their cultural feelings toward family in psychological practice.


2020 ◽  
Vol 4 (Supplement_1) ◽  
pp. 323-323
Author(s):  
Dahee Kim ◽  
Kyuho Lee

Abstract Research has shown that perceived discriminations impact physical and mental health in later life. Discrimination experiences could make older adults consider themselves as a social misfit and decrease their social interactions, which finally increases their loneliness. Religious behaviors has been reported as a key factor of a lower sense of isolation. Considering that religious behaviors provide opportunities to engage in more extensive social networks and have supportive social ties with community members, attending religious services might decrease the impact of older adults’ perceived discrimination on loneliness. The current research aims to examine the moderating role of religious services attendance in the association between older adults’ perceived discrimination and loneliness. We used data of 4,488 adults aged 50 to 80 (M=66.27, SD=10.15) from the Health and Retirement Study (HRS) collected in 2012 and 2014. Linear regression analysis was performed to investigate whether older adults’ religious service attendance might decrease the impact of their perceived discriminations in daily life on the level of loneliness. The results indicated that more perceived discriminations older adults face on a daily basis were significantly associated with higher levels of loneliness. However, participants who frequently attended religious services showed a lower impact of perceived discriminations on their loneliness. These findings highlight the positive effects of engaging in religious activities on discriminated older adults’ social well-being. These findings also emphasize the role of the religious community as a social resource for socially marginalized older adults.


2008 ◽  
Vol 3 (3) ◽  
pp. 214-223 ◽  
Author(s):  
Cheryl L. Holt ◽  
Theresa A. Wynn ◽  
Jasmine Darrington

This study examined the relationship between religious involvement and prostate cancer screening behavior among a probability sample of 199 African American men. Religious involvement was assessed by telephone via a multidimensional instrument. Engaging in religious behaviors was predictive of reporting a digital rectal examination (DRE) within the past year. Religious beliefs and behaviors were predictive of behavioral intention for DRE in the next 6 months. Religious behaviors were predictive of reporting an appointment for a DRE in the next 6 months. All analyses were controlled for age, education, and marital status. None of the predictions were significant for prostate-specific antigen testing. Understanding the role of religious involvement in cancer beliefs and screening is important. Such knowledge can inform educational interventions for this group, which is disproportionately affected by prostate cancer.


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