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Childhood experiences affect adulthood essay
Religion from sociological perspective
Sociological viewpoint on religion
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Not only do individuals develop expectations of life and relationships, they also develop expectations of God. One branch of modern psychological thinking, influenced by Sigmund Freud, understands that peoples image and expectations of God derive largely by their experience of their father, or more broadly from both their parents when they are young (Ross, 2001). Being cared for and protected is a primal need in young children. The struggles and challenges of adult life call into remembrance that primary need. The early experience of one’s parents becomes the image, whether positive or negative, into which God is created in order to feel secure in an uncertain world. This way, God becomes whatever one need, and one’s expectations of God are merely psychological constructs. While this may explain many people’s understanding of God, it does not disprove God’s existence.
Sociology, on the other hand, tends to view religion as a social construct, created by societal values, or expectations, in order to guide, “sustain and renew the group” (Datta & Milbrandt, 2014, p. 481). This concept, pioneered by Émile Durkheim (2008), argues that society creates its ideals and practices, such as religious
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As a child, I had an expectation of rejection. Consequently, when stressors arose, I did not initiate positive problem solving strategies. Rather, I tended to avoid the problems and withdraw from relationships, which resolved nothing. When I became an adult, inaccurate expectations from childhood continued to compromise my ability to navigate life and relationships successfully. Failures in education, career, and friendships are a few examples of consequences I suffered. As I began to recognize and change my inaccurate expectations, I began to notice that my friends’ expectations were not necessarily accurate either. Unfortunately, the misunderstanding that resulted cost me several
“Parents are early major carriers of projection, and children unconsciously project omnipotence and omniscience onto them. These are what Jung called archetypal projections. The parents become gods, invested with powers that people have attributed to the divine. ‘Daddy can do anything! He’s the str...
“Our first lesson about God made the deepest impression on us. We were told that He loved us, and then we were told that He would burn us in everlasting flames of hell if we displeased Him. We were told we should love Him for He gives us everything good that we have, and then we were told that we should fear Him because He has the power to do evil to us whenever He cares to. We learned from this part of the lesson another: that “people,” like God and parents, can love you and hate you at the same time; and though they may love you, if you displease them they may do you great injury; hence being loved by them does not give you protection from being harmed by them. We learned that They (parents) have a “right” to act in this way because God does, and that They in a sense represent God, in the family.”
This is David Entwistle 2nd edition book published in 2010 by Wipf and Stock in Oregon. Entwistle is a Christian and a licensed psychologist; he has affiliations with Molone University in Canton, Ohio serving as chair of the Psychology Department and has taught courses related to his licensed field. This book clearly is not written for any newcomers to religion. However, it was written for those interested in the integration of science and religion. The authors’ purpose for writing this book was to define the relationship between psychology and theology. There are three specific areas this book touched upon to help readers’ better approach psychology and Christianity in a personal and more professional manner: The context of philosophical issues and worldview, to help the readers become aware of assumptions or beliefs- making the reader a more critical evaluators, and to introduce and familiarize the reader with five paradigms for integrating psychology and theology.
In 2002, Doctor Armand Nicholi, Jr. sought to put two of the greatest minds of the 20th century together to debate the answer to the lifelong question, “Is there a God, and if so, how should we respond to his existence?” Nicholi is the first scholar to ever put the arguments of C.S. Lewis and Sigmund Freud side by side in an attempt to recreate as realistic of a debate as possible between the two men. He examines their writings, letters, and lectures in an attempt to accurately represent both men in this debate. His result, the nearly 300 page book, The Question of God: C.S. Lewis and Sigmund Freud Debate God, Love, Sex, and the Meaning of Life, is one of the most comprehensive, well researched, and unbiased summaries of the debate between the worldviews of “believer and unbeliever” (Pg. 5).
Fowler, James W. Stages of Faith: The Psychology of Human Development and the Quest for
... type, for the reason that this is what actual reasoning is. In the end, Durkheim's sociology of wisdom seems at risk to as a minimum as many experiential doubts as his sociology of religion. This may be further elucidated by the following words: “Yet if there is one truth that history has incontrovertibly settled, it is that religion extends over an ever-diminishing area of social life. Originally, it extended to everything; everything social was religious-- the two words were synonymous. ... This [weakening of religion] did not begin at any precise moment in history, but one can follow the phases of its development from the very origins of social evolution…. [Meaning] that the average intensity of the common consciousness is itself weakening" Reference "Elementary Forms of the Religion Life” by Emile Durkheim in High Points in Anthropology Second Edition, page 254
Children and adults that are familiar with God and that have been taught that God is love, often associated their traumatic experiences in a negative way to their spirituality. Children and adults may relate their trauma experienced to a retribution by a punitive God and it can disrupt their spiritual belief and connection with God or a divine being (Bryant-Davis, et al., 2012). Individuals’ that have experienced trauma at times develop a negative and unsafe view of the world. The world is no longer a safe place for them. This negative connotation of the world could lead to many adverse effects throughout the development stages of a person. It could lead to mental health as well as a complete rejection of one’s faith, and mistrust that can lead to the inhibition of formatting healthy relationships with others or with God. Although, children and adults could develop a negative view against their God due to the negative experience, spirituality can also be a source of strength and a mechanism that can lead to recovery. Many times victims of a traumatic event use their spirituality as a form of coping skill that leads to a better understanding and acceptance of their past or present circumstances. This positive view of spirituality can later be restored through means of different styles of
The sociology of religion is the study of the beliefs, practices and organizational forms of religion using the tools and methods of the discipline of sociology. Thus, the purpose of this comprehensive exam is to give me an opportunity to demonstrate mastery over relevant theories, methods, and empirical findings in major subfields of the sociology of religion. This reading list also provides a strong foundation in the central theoretical perspectives, main classic and current debates, and prominent published empirical studies in the field. Hence, this reading list includes a core set of readings to which we most often refer in our studies and enables comprehensive analyses about the
In this essay Karl Marx will be discussed using his arguments concerning religion and religious institutions which is thought to play a powerful role in influencing a society and the lives of its members. Karl Marx (1818-1883) referred to religion as the ‘opium of the people’ (1975), like a misused drug it administers to true needs in false ways, however Emile Durkheim (1858-1917) defines religion as a “unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden-beliefs and practices which united in one single moral community called a Church, all those who adhere to them”- Elementary Forms of Religious Life, however they both agree that religion is an important aspect to society. This essay
The way we are brought up as a child can have an impact on how we perceive things in our adulthood, which sometimes can have a negative outcome resulting in severe or mild trauma, or a positive outcome. This is the case in Arturo Islas’ The Rain God. Through the perspective of psychoanalytic criticism, Juanita’s father caused her scarring trauma that affected her relationship with her husband and family members.
Durkheim, Emile. The Elementary Forms of Religious Life. New York, New York: Oxford University Press, 2001. Print.
Goodwin, A. (1998). Freud and Erikson: Their Contributions to the Psychology of God-Image Formation. Pastoral Psychology, 47(2), 97-117. Retrieved from EBSCOhost.
Because of the colossal impact of religion in the countries surveyed the only accurate way to peek at how these people understanding themselves and their place in the world is to first have an understanding of the major religion or religions that are at work within a given society. But that statement demands the question, how is it that through religion we define ourselves? My research relies heavily on the inte...
Structural Functionalism considers social institutions such as religion as collective means to meet individual and social needs. It sees society as a system of interrelated parts of social institutions and focus on functions of social institutions that leads to society’s prosperity. Functionalist definitions of religion range from seeing religions as legitimizing the social order to providing a basis for understanding and constructing cosmos (Kunin & Miles-Watson, 2006). Specific example of this view would be religion’s influence in creating individual’s morals and norms.
During the European industrialization, theorist Émile Durkheim was the first to analyze religion in terms of societal impact. Durkheim defined religion as a “unified system of beliefs and practices relative to sacred things” (Keirns, N. et al, p. 337, 2012). In terms of society, Durkheim overall believed that religion is about community: It binds people together (social cohesion), promotes behavior consistency (social control), and offers strength for people during life’s tribulations (meaning and purpose) (Keirns, N. et al, p. 337, 2012). He held that the source of religion is the collective mind-set of society and that this cohesive bond of social order resulted from common values in a society (Keirns, N. et al, p. 337, 2012). Additionally, he contended that these values need to be maintained to sustain social stability (Keirns, N. et al, p. 337,