مجله پژوهش های کاربردی روانشناختی
سال چهارم شماره 2 (تابستان 1392)

The aim of developing a cognitive-behavioral model of religiosity is to construct and standardize of the measurement scale of religiosity, and further, to guide the planning for improvement of religiosity factors.The objective of this article is to explain psycho-social factors associated with the improvement of religious beliefs and behaviors of university students. Start of university life and having more freedom and control over their own time, the norms of friends and peer groups presence at sacred places along with friends, wrong beliefs, ambiguity and doubtfulness, and university religious culture and norms on the one hand, and secured attachment to God on the other hand, had been examined and discussed as effective factors. Lastly, on the basis of this model a package for improvement of students’ religious beliefs and behaviors has been developed, which covers seven fundamental dimensions of a safe life skills, secured attachement, spiritual quality and moral behavior, responsing questions, spiritual intelligence, using films and sight seeing and correcting wrong religious beliefs.

The paper argues that educational interventions with a focus on religiosity may fail without considering the role of contextual and situational factors. The paper explores the religiosity in terms of its application in a wide variety of contexts. The paper tend to explore how the religious status of people is embedded within their situational factors while discussing the implications of contextual components in this connection

Religious education in higher institutions needs a precise analysis of its dimensions in order to avoid misconceptions. In order to do this analysis, three concepts of university, religion, and education are considered as the three vertices of a triangle and, as a result, the analysis is accomplished in three edges of university-religion, university-education, and religion-education and the three resultant relations. In each of the three edges, the optimum point, the disturbance in the relation concerned, and the way out of the disturbance are discussed. In the university-religion edge, the optimum point is rational encounter with religion, the disturbance is the dominance of rituals, and the way out is to distinguish religion from its followers. In the university-education edge, the optimum point is the full interaction between teacher-student, the disturbance is behavior engineering, and the way out is the basic reconceptualization about education in terms of interaction. Finally, in the religion-education edge, the optimum point is the inner development regarding the faith, the disturbance is the dominance of religion’s superficial understanding, and the way out is to show the reasonability and beauty of religion.

The present study was conducted to examine the implications of parenting styles and parental marital satisfaction in elaborating spirituality for children. This correlation study was conducted for 200 male and female undergraduate and graduate students from the University of Tehran and their parents. Participants were selected based on a convenient sampling method. Relevant data were collected using dyadic Adjustment Scale (DAS), Perception of Parenting Styles (POPS) and Spirituality Questionnaires Subscale of Subjective Well-being Questionnaire. The data was analyzed based on descriptive statistics and regression analysis. The findings indicated that three variables of parents’ dyadic consensus, parents’ expression of affection and mothers’ nurturing and supportive behavior may predict spirituality in children. Healthy relationships between parents and parenting styles with warmth, empathy and affection have significant implications for shaping spirituality among children.

Vulnerabilities of religious education can be studies from different aspects. First of all this question is crucial that education in Islamic school is based on the minimum or maximum standards. The second assumption is that prophets are perfect human beings and their wisdom is flawless. However, in the stream of history religious practice has been exposed to distortion and biases.. The third assumption in that society is a dynamic status: it passes from traditional approach to modern stages. This transitional status brings some challenges to educational decisions. Our educational system in transitional status brings some challenges to educational decisions, our educational system in Iran face up with some inherent contradictions. On the one hand, students are expected to be critical thinkers, on the other hand educators expect people to practically abide by religion in an unquestionable manner. This kind of attitude has some internal inconsistencies.