Abstract:Depuis une dizaine d'années, le « Centre de Psychologie de la Religion » de Louvain s'est attaché à l'étude empirique des figures parentales en tant que médiatrices de la repré sentation de Dieu chez les sujets contemporains. L'instrument élaboré consiste en une liste de 36 qualités, 18 qualités ex pressément paternelles, c'est-à-dire attribuées généralement à la figure du Père, et 18 qualités maternelles, que les sujets doivent associer d'abord aux deux images parentales et ensuite à la figure de Dieu. Et ce,… Show more
“…Third, Vergote et al (1969) found that in their American samples, both males and females emphasized the paternal image of God rather than the maternal image and that this tendency was even stronger in males than females. The parental image of God was also emphasized by both boys and girls within the two Asian communities reported by Vergote and Aubert (1973). These findings may suggest greater paternal influence on the religious development of both sons and daughters.…”
“…Third, Vergote et al (1969) found that in their American samples, both males and females emphasized the paternal image of God rather than the maternal image and that this tendency was even stronger in males than females. The parental image of God was also emphasized by both boys and girls within the two Asian communities reported by Vergote and Aubert (1973). These findings may suggest greater paternal influence on the religious development of both sons and daughters.…”
“…First, Vergote et al (1969) found that in their American samples, both males and females emphasised the paternal image of God rather than the maternal image and that this strand was even stronger in males than in females. The paternal image of God was also emphasised by both boys and girls within the two Asian communities reported by Vergote and Aubert (1973) and by the hospital patients and members of an adult Sunday school in the U.S.A. study reported by Justice and Lambert (1986). Similarly Gibson (1994) demonstrated that both boys and girls are much more likely to believe that God is like a father than to believe that God is like a mother.…”
This paper presents, discusses and evaluates empirical studies concerned with gender differences in religion. Within the psychology of religion two main groups of theories have been advanced to account for gender differences in religiosity. The first group of theories concentrates on social or contextual influences which shape different responses to religion among men and women. This group may be divided into two categories: gender role socialisation theories and structural location theories. The second group of theories concentrates on personal or individual psychological characteristics which differentiate between men and women. This group may be divided into three categories: depth psychology theories, personality theories and gender orientation theories. It is concluded that gender orientation theories provide the most fruitful source for further research.1997 Academic Press Limited
“…Obviously in the past there was no lack of in-depth studies on spontaneous, individual prayer (Bertrand 1993;Vergote and Aubert 1972; which, however, where limited to analysing the role of this practice within the dynamics of church religions or institutionalized forms of religious expression, so that prayer was often considered a second-rate indicator of religiosity because of the importance assigned to other religious dimensions such as beliefs and participation in community rituals.…”
VOLUME 4The titles published in this series are listed at brill.com/arsr
Prayer in Religion and Spirituality
Edited byGiuseppe Giordan Linda Woodhead
LEIDEN • BOSTON 2013This publication has been typeset in the multilingual "Brill" typeface. With over 5,100 characters covering Latin, IPA, Greek, and Cyrillic, this typeface is especially suitable for use in the humanities. For more information, please see www.brill.com/brill-typeface.
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