Iwona Niewiadomska, Rafał P. Bartczuk, Joanna Chwaszcz, Stanisław Fel, Weronika Augustynowicz, Agnieszka Palacz-Chrisidis and Michał Wiechetek
Borders, T. F., Curran, G. M., Mattox, R., & Booth, B. M. (2010). Religiousness among at-risk drinkers: Is it prospectively associated with the development or maintenance of an alcohol-use disorder? Journal of Studies on Alcohol & Drugs, 71, 136-142.
Bodford, J., E. & Hussong, A., M. (2013). Moderators of the Relationship Between Religiosity and Alcohol Use in College Students. Journal of Psychology & Theology , 41, 78-93.
Brechting, E. H., Brown, T. L., Salsman, J. M., Sauer, S. E., Holeman, V. T., & Carlson, C. R. (2010). The role
violence in armed conflict. Journal of Peace Research, 53(2), 211–225. http://journals.sagepub.com/doi/abs/10.1177/0022343315626771
Purwono, U., French, D. C., Eisenberg, N., & Christ, S. (2018). Religiosity and Effortful Control as Predictors of Antisocial Behavior in Muslim Indonesian Adolescents: Moderation and Mediation Models. Psychology of Religion and Spirituality .
Ramakrishna, K. (2017). The Growth of ISIS Extremism in Southeast Asia: Its Ideological and Cognitive Features—and Possible Policy Responses. New England Journal of Public Policy, 29
The religiosity of the contemporary Western World is marked by the process of secularization that strengthens atheism, but it evolves to a post-secular stage of recovering the values of Christianity in models of good social practices. Contemporary Western religiosity is also characterized by the revival of pre-Christian local beliefs and practices and the spread of new, imported forms of spirituality. Religiosity is a hard to tackle research topic, due to the reluctance of people to talk about their beliefs. Analyzing how children draw God is a way to overcome this difficulty. In the former socialist states of Europe, these characteristics intertwine with the effects of exiting from an atheistic programmatic political regime. Theoretical coding of drawings made on request by Romanian primary school pupils in 2004 and 2016 provides information on children's religiosity. They provide information on how Romanians see themselves on account of their religiosity compared to the trends of evolution of Western religiosity, as well as on the effects of introducing religion as a subject of study in Romanian schools
In this article, I will concentrate on the question of whether shifts in mainstream religiosity in society go hand in hand with growing problems when it comes to agreeing on human values and on joint action in times of need. As an example, I will consider responses to the recent refugee situation. In the first part, I will present some data on this situation, with particular attention on the Visegrad countries. In two of these four countries, namely Poland and Slovakia, there is still strong attachment to traditional religion, whereas in the other two countries
There have been remarkable (r)evolutions in the Nigerian gospel music industry for the past decades. These revolutions have led to the emergence and survival of various modern and controversial musical cultures/traditions, modes and performances including worldliness and paganism in the industry. In view of these relatively nefarious musical cultures, a good number of scholars and observers tend to arguably redefine and (re)brand Christian communication in general and Nigerian gospel music in particular. It is in following this premise that this paper examines the phenomenon of religiosity and worldliness in the Nigerian gospel music industry. Based on observations and secondary data (literary sources), the paper argues that the Nigerian gospel music industry is just a vivid reflection of the country’s gloomy socio-religious landscape, characterized by the emergence/prevalence of fake ministers and various ubiquitous instrumentalities that perpetrate spiritual bareness in the country. Aspects of religiosity observed in some Nigerian gospel songs include controversial rhythms, imitations/adaptations of worldly songs, lyrical emphasis on prosperity (materialism, fame and earthly glories) at the detriment of spirituality/salvation, gospel artists being associated with sex scandals and occult practices.
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Jarosz, M. (Ed.). (2011). The psychological Measurement of Religiosity (Psychologiczny pomiar religijności) . Lublin: TN KUL.
Jarosz, M. (2010). The Idea of Spirituality In Psychology (Pojęcie duchowości w psychologii), in: O. Gorbaniuk, B. Kostrubiec-Wojtachnio, D. Musiał, M. Wiechetek (Eds.), Psychology
Abimbola A. Akanni, Idowu Omisile and Choja A. Oduaran
-Hai, L. & Tziner, A. (2014). Relationship between counterproductive work behaviour, perceived justice and climate, occupational status, and leader-member exchange. Journal of Work and Organisational Psychology, 30 (1), 1-12. doi:10.5093/tr2014a1
Cheung, C. & Yeung, J. W. (2011). Meta-analysis of relationships between religiosity and constructive and destructive behaviours among adolescents. Children and Youth Services Review, 33 , 376-385. Elsevier Ltd. doi:10.1016/j.childyouth.2010.10.004
Drabek, M., & Merecz, D. (2013). Job stress, occupational
The Romanian Orthodox Church is one of the institutions in which Romanians have great confidence, according to surveys conducted in the country and studies conducted at the level of the European Union in recent years. The results of these researches do not reflect the attitude of young Romanians towards the church. Theoretically coded analysis of 23 essays by sociologist students on their trust or lack of trust in Orthodox Christianity highlights the students' reserve for priests' behavior, communication strategies, financial interests, and their inclination towards opulence. The analysis also highlights the students' tendency to operate with a far wider understanding of things than the canonical concept of Christianity. This tendency, manifests mainly in the declarative separation of faith from church attendance, shows the alignment of students to the post-secular evolutionary direction of European religiosity
Tengku Aizan Hamid, Sumara Masood Ul Hassan, Sharifah Azizah Haron and Rahimah Ibrahim
of rumination. International Psychogeriatrics, 26(2), 297-305. https://doi.org/10.1017/S1041610213001877.
Gull, F., & Dawood, S. (2013). Religiosity and Subjective Well-Being amongst Institutionalized Elderly in Pakistan. Health Promotion Perspectives, 3(1), 124-128. https://doi.org/10.5681/hpp.2013.014
Ju, H., Shin, J. W., Kim, C. W., Hyun, M. H., & Park, J. W. (2013). Mediational effect of meaning in life on the relationship between optimism and well-being in community elderly. Archives of Gerontology and Geriatrics, 56(2), 309
Mohd Azizi Ibrahim, Wan Nazjmi Mohamed Fisol and Yusuf Haji-Othman
Psychology, 32(4), pp. 665-683.
Alam, S.S., Janor, H., Zanariah, Che Wel, C.A. & Ahsan. M.N. (2012). Is Religiosity an Important Factor in Influencing the Intention to Undertake Islamic Home Financing in Klang Valley?. World Applied Sciences Journal, 19 (7), pp. 1030-1041
Albert, S. & Bradley, K. (1997). Managing Knowledge Experts, Agencies, and Organisations. Cambridge University Press, Cambridge.
Amin, H. (2012). Patronage Factors of Malaysian Local Customers Toward Islamic Credit Cards. Management Research Review, Vol. 35