Search results
Results from the WOW.Com Content Network
Studying religion as a coping mechanism has proved a difficult task for psychologists. Religion seems to be an integral part of some people's lives but not of others, so specialists cannot be certain whether religion is the variable to study or if there is something about religious people that makes them religious that is worth studying.
Romans 8:18–30 shows that suffering is temporary and set within the context of God's eternal purposes. Hebrews 12:1–6 sets suffering within the concept of "soul-making," as do 2 Peter 1:5–8, James 1, and others. Exodus 17:1–7 (and the book of Job) characterize suffering as testing and speak of God's right to test human loyalty.
Attitudes toward suffering may vary widely, in the sufferer or other people, according to how much it is regarded as avoidable or unavoidable, useful or useless ...
There are a variety of religious views on suicide. Regarding suicide in the ancient European religions , both Roman and Greek, had a relaxed attitude. [ 2 ] [ 3 ] [ 4 ]
Religious persecution is the systematic oppression of an individual or a group of individuals as a response to their religious beliefs or affiliations or their lack thereof. The tendency of societies or groups within societies to alienate or repress different subcultures is a recurrent theme in human history.
The challenge for the psychology of religion is essentially threefold: to provide a thoroughgoing description of the objects of investigation, whether they be shared religious content (e.g., a tradition's ritual observances) or individual experiences, attitudes, or conduct;
Religious practitioners in various traditions have found spiritual benefits from voluntarily bringing upon themselves additional pain and discomfort through corporal mortification. One extreme example of redemptive suffering, which existed in the 13th and 14th centuries in Europe , was the Flagellant movement.
Religions provide various methods for publicising, announcing and condemning the moral duties and decisions of individuals. A priestly caste may adopt the role of moral guardians. [25] Sometimes religious and state authorities work well in tandem to police morals, as in the case of god-kings, in medieval Europe or in colonial Massachusetts.