147
Psychology of Religion and Cultural Analysis
Some years ago, Meredith B. McGuire, then president of the Society for the
Scientific Study of Religion (SSSR), tried to call the attention of sociology and
psychology of religion to the human body (McGuire 1990). In an eloquent presidential
address, she claimed that the social sciences of religion “could be transformed”
if the notion that humans are embodied would be taken seriously. In particular, she
pointed out the body’s importance (a) in self-experience and self’s experience of
others; (b) in the production and reflection of social meanings; (c) as the subject and
object of power relations. McGuire’s essay testifies to the growing awareness in
contemporary general sociology and psychology of the impact of culture on human
functioning, including religiosity. Deplorably, McGuire has not found much of a
reception in the psychology of religion. At about the same time, in an invited essay
in the opening volume of the newly established The International Journal for the
Psychology of Religion (IJPR), Richard Hutch (1991) similarly called attention to
the issue of embodiment. He showed that the body has been neglected both as an
object of study and as “a researcher’s best tool” (p. 196). Attention to embodiment,
Hutch (1991) claims, could foster a comprehensive theoretical reconstruction of the
psychology of religion that works beyond ethnocentric limitations. But if one goes
through the following volumes both of the JSSR and the IJPR, one finds no echoes
of McGuire’s or Hutch’s plea. For the development of theory and research in the
discipline, this is to be deplored. Theory, however, is not an end in itself. In any
scholarship, also in the scientific study of religion, new theories, concepts and
methods will only count as progress when they demonstrate an improved access to
and understanding of the phenomena to be analyzed, when they enable research of
Chapter 9
Religion as Embodiment
Cultural-Psychological Concepts and Methods
in the Study of Conversion Among “Bevindelijken”1
1*
Bevindelijken refers to a group of “experience-oriented” religious people in the Netherlands that
is being described in the text. I know of no English word that captures the meaning and current
connotations of this term and therefore prefer to use the original word, as is customary in studies
in anthropology and history of religions.
J.A. Belzen, Towards Cultural Psychology of Religion: Principles, Approaches, Applications,
DOI 10.1007/978-90-481-3491-5_9, © Springer Science+Business Media B.V. 2010
148 Religion as Embodiment
phenomena that were considered unapproachable, or when they make visible hitherto
unknown (aspects of) phenomena. Therefore, theorizing about “embodiment” will
have to prove its value in its empirical application: what can it add to the exploration
and understanding of religion(s)?
Like all cultural phenomena, religions are multifarious and multiplex, not to be
explained by one single scientific discipline, but neither to be approached by one
single theory or method within a branch of scholarship. Simple as this sounds, it is
still not a common realization. In particular psychology – and to the extent that it,
rightly, orients itself on this discipline, this criticism pertains to psychology of
religion as well, see the previous chapters – suffers from a lack of attention to the
specificity of its objects. The main reason for this is the adherence to the so-called
dogma of the “psychic unity of mankind.” In psychology (of religion), there is little
realization that many results from research are valid only “for the time being”
(Gomperts 1992), and that psychologists are usually writing contemporary “history”
(Gergen 1973), not discovering perennial laws of an unchanging human mind.
As a result, many psychologically intriguing phenomena in past and present, are
either not being approached by psychology at all, or they are tailored down to what
current methods and concepts can deal with. From a methodological perspective
(which in academic psychological training is often typically reduced to statistics
only), this is a fundamental fault. As should be evident, this is a criticism of a general
feature of the discipline, not of individual researchers who – because of lack of
time and resources – are all too often forced to conduct research with whatever
means their training provided them with. Neither am I claiming to proclaim anything
“new”; on the contrary, the plea is for an application of the “old” Aristotelian
insight: that methods should be designed according to the nature of the object to be
investigated and – I would add – according to the questions one wants to answer.
When this chapter calls upon other concepts and methods than those employed by
current psychology of religion, there is no intention to present these as superior or
as a substitute to all that has been done in this field so far. Rather, the intent is to
broaden the scope of psychology of religion, to enlarge the range of phenomena
with which it can deal, and to contribute to a more appropriate understanding of
some religious phenomena. (Certainly not of all! Every object of research should
be allowed to call for its own approach.)
It is not just for the sake of theory, therefore, but because of being involved in
empirical research on a religious minority and the resulting need for an appropriate
conceptual framework that I turned to the “various theoretical approaches” McGuire
and Hutch draw on. Some of these are also being presented under the admittedly still
diffuse label of “cultural psychology.” Here, one finds not only a recognition of the
pluriformity of human conduct, a pluriformity which calls for equally pluriform
psychologies to account for it, but also an increasing realization of culture’s necessity
and inescapability in evoking, facilitating and structuring human subjectivity
and functioning. Accordingly, methodologies and concepts are being developed in
different corners of cultural psychology to investigate and conceptualize the relationships
between culture and personality. Having said this, I should immediately stress
149The Bevindelijke Tradition
that what is at stake is something other than an elaboration of the common sense
notion that “everything is cultural” in the sense that everything has a cultural context.
The point is far more radical, and has been aphoristically expressed by Clifford
Geertz: “There is no such thing as human nature independent of culture” (1973, p. 49).
The viewpoint, therefore, is also very different from that of the older “culture and
personality” school, as developed, for example, by Franz Boas and Margaret Mead.
In the latter school, Western psychology (at the time, it was usually simplified
psychoanalysis) was placed at the heart of the enterprise and researchers tried to find
corroborations or at least equivalents of personality traits such as were supposed to
exist in the West. (In a way, this is still part of the program of the so-called “crosscultural”
psychology.) Subsequent schools have developed under the names of
“psychological anthropology” and “ethnopsychology” that come closer to what is
nowadays increasingly called “cultural psychology” (Voestermans 1992).
What all of these traditions have done is show the deficiencies of mainstream
Western psychology. Criticizing existing psychology (which has been done ever
since the discipline established its independence), however, does not necessarily
mean having an alternative. It is only in recent years that several approaches are
being developed that seem promising for the rise of a different psychology (and
social science). First of all, these contemporary approaches realize that we are not
just dealing with “them” but also with “us”: they no longer deal with “foreign” cultures
only. Research in the (briefly mentioned) traditions has shown that the ways in
which human beings perceive, categorize or reason are not processes deducible from
any human machinery or “hardware,” but reflect and depend upon cultural selfdefinitions.
This also pertains, therefore, to the Western researchers themselves. So
cultural psychology, unlike the other traditions mentioned, often tries to understand
how any (also Western) human conduct is being constituted by “culture.” Secondly,
this implies a stronger emphasis on the interwovenness of human bodies with cultural
regulating systems. To quote an aphorism by Geertz again: “Culture, rather
than being added on, so to speak, to a finished or virtually finished animal, was
ingredient, and centrally ingredient, in the production of that animal itself” (1973,
p. 47). We will turn to this issue of the importance of the body in a moment. Thirdly,
our taking cultural psychological claims seriously may, indeed, as McGuire (1990)
expected, lead to a transformation of the psychology of religion. But first, let us turn
to our empirical object.
The Bevindelijke Tradition
Research on a Dutch religious minority led to the search for an appropriate cognitive
and empirical instrumentarium which this chapter reflects. One of the Calvinistic
traditions in the Netherlands is known by the term bevindelijken (Dekker and Peters
1989; Hijweege 2004). This term, which does not belong to ordinary Dutch, is hard
to translate and functions as a terminus technicus. At its root bevinding, an old word
150 Religion as Embodiment
for “experience,” is to be understood as: experience of the spiritual process through
which the soul passes in its “hidden friendship” (cf. Ps. 25:14, RSV) with God.
Ignoring here an assortment of theological distinctions, one might designate the
bevindelijke tradition as focusing on subjective spiritual experience; and even
though these believers themselves, for theological reasons, abhor the word “mysticism,”
theologians and scientists of religion have often depicted the tradition as a
mystical one (Belzen 2003; Beumer 1993; Brienen 2003; Quispel 1976). Although
this characterization is not sufficient, let us first look at what is meant by their
focusing on experience.
Besides discussions and conflicts about, among other themes, the doctrine and
organization of the Church or its relation to the political world and the alien
“world” in general, etc., Western Christianity has an unbroken tradition which is
particularly focused on what one could call “interiorization.” Ignoring many differentiations
here, one can say that the concern of many mystics and spiritual
authors has primarily been the cultivation of a heartfelt personal life of faith.
Although many of them have also been very active in (church) politics and, conversely,
many a reorganization was based on spiritual ideals, their primary aim was
to interiorize the truth confessed, to appropriate, to experience and to live that truth
in their lives. Rather than dogmatic expositions, one finds in this tradition treatises
on spiritual virtues, prayer, growth in faith, the shape of a life that is well-pleasing
to God, etc. (cf., e.g. Aalders 1980). To mention just one example and simultaneously
the book which, beside the Bible, has been the most widely read in the West,
let me refer to The Imitation of Christ by Thomas à Kempis. When the Reformation
of the sixteenth century also found acceptance in the Low Countries (equaling
roughly now The Netherlands and Belgium) and the majority of the Protestant
inhabitants organized their church along Calvinistic lines, representatives of a spiritual
movement in the seventeenth century insisted on a further reformation: needed
beyond church reform was a reformation of the heart. Pietas, practical piety, must
be cultivated. To be rejected was a lukewarm middle class life within a mainline
church, even though it had been organizationally reformed. Formalism and fossilization
had to be combated. This demand is similar to that which is presented in
pietistic circles. The reception of German, French, and above all English pietistic
(Puritan) authors led, in the seventeenth century, among a series of other factors, to
a variant of pietism peculiar to The Netherlands (Heppe 1879/1979), with representative
figures like Voetius, Teelinck, Lodenstein, who along with internationally
better known men like Bunyan, Whitefield and (later) Spurgeon, are still being read
in certain Reformed circles today (Hof 1987).
In The Netherlands one naturally finds a broad spectrum of spiritual currents and
also among the “Reformed” (Calvinists adhering to different churches that all use
the adjective “reformed” in their name) there are a number of very distinct types of
piety. And of course, there are other protestant groups like Pentecostals and
Evangelicals strongly focusing on subjective experience, equally characterized by
a somewhat literal understanding of the Bible. These should be well distinguished
from the bevindelijken, however. For up until now the believers who and the groups
151Bevindelijke Spirituality: Am I Converted …?
which strongly identify with the main representatives of the Further Reformation
are a clearly recognizable minority. These people, who today number approximately
250,000 (the Dutch population being about 14 million citizens), are to be
found in different (Calvinistic) churches; the bevindelijke tradition is not identical
with specific churches, although some churches (e.g. the “Old Reformed Church,”
cf. Tennekes 1969) may have a higher percentage of bevindelijke congregations
(parishes) and individuals than other churches, e.g. the Dutch Reformed Church.
They have their own schools, socio-economic organizations, press, media, travel
agencies, a political party (with two seats in Parliament equaling about 1.3% of the
votes), etc. Also as individuals they can often be easily recognized as members of
this community: they usually dress in black, or at least in very dark clothes; women
may not wear slacks, avoid the use of makeup, wear their hair in a bun; working on
Sundays is taboo (as is riding a bicycle or going out visiting, etc.). They relate
antithetically to contemporary culture: television is rejected as well as medical
insurance, birth control practices, sports and many other things. In their public
recognizability they remind one in many respects of certain orthodox Jewish communities
or of groups like the Mennonites in Ontario. (Although they may not like
this comparison, it is not meant to be pejorative or to stigmatize them at all. I am
only trying to convey an impression of the nature of the – in many respects respectable
– subculture with which we are dealing.) The theologian VanderMeiden, a
former adherent of the tradition, published a “portrait” of these communities, a
portrait that is intended for a broad public and is generally recognized (also by the
bevindelijken themselves). He points out that the demand for the interiorization of
religion – which in his opinion is justified – as it was put forward by the Further
Reformation, pietism, and many other spiritual movements, has – like any other
demand that as such is proper – often led and still leads to one-sidednesses.
According to VanderMeiden, the bevindelijke spirituality is “still exactly as pious
and genuinely experiential [as in its original phase, JAB], still faces the world much
as outsiders, is still exactly as focused on heaven and as powerfully fascinated with
the stirrings of the soul more than by the earth, which has been designated as the
place of the saving action of God” (VanderMeiden 1981, p. 101; my translation).
Let us take a somewhat closer look at some of the elements of the spirituality of
this circle, although we have only a very few (inadequate) words at our disposal for
this purpose. (VanderMeiden devoted an entire book to the project.)
Bevindelijke Spirituality: Am I Converted …?
These believers have often been described as the “heavy ones.” The reference is to
their seriousness or to the gravity with which they take all the things of (the) life
(of faith), the fear of sin and of hell above all. Their theology and spirituality is
centered on election and conversion. “Many are called but few are chosen” (Matt.
22:14). Conversion is viewed as a process, not so much as a once-and-for-all,
152 Religion as Embodiment
or repeated, act. It is the work of God in his chosen ones. The elect person must be
converted (by God) and repent (avoid the world and sin). Conversion as an act of
God, though in principle it is a once-and-for-all event, must be confirmed afresh
over and over in life. The converted is “placed on a road:”2
he gains knowledge of
his sin, learns to see that he has fled from God, indeed even hated Him, has betrayed
His love, and transgressed the commandments. He learns to see that he is incapable
of keeping God’s commandments, incapable of changing himself, let€ alone of
improving himself. He learns to see himself as a sinner who not only cannot change
himself but also does not want to change at all: he is recalcitrant, flees from God,
even when he outwardly puts on a pious front …. He learns to accept that only God
can convert him back to God, that an intervention of grace must come into his life,
from the outside, to change him. Just as the Heidelberg Catechism teaches: elect
sinners, once they have begun to receive this knowledge of sin, move forward to
redemption, which is the unilateral work of the Holy Spirit within them, in order to
arrive at the end at the station of gratitude; that is, if the “grave” believers of the
“further” or “second” reformation type, ever get that far.… For those who think that
grace is at work in them, who think they see a small cloud of salvation, must be on
their guard: are they not fooling themselves? Are they not being deceived by the
devil? Are they not rocking themselves in the cradle of a false security? Are they
not steering themselves, “while harboring an imaginary heaven in their heart,”
straight to hell? Did not the apostle say: “Examine yourselves to see whether you
are holding to your faith” (2 Cor. 13:5)? These and numerous other Bible verses are
cited and pondered as favorites. One learns to examine oneself, to make distinctions
between countless kinds of Christians (nominal Christians, Christians-in-word,
camp followers, Sunday Christians, talk-Christians, baptized citizens of the world,
etc.), to distinguish the many stations of the spiritual life (also in their own life), to
distinguish the many forms in which a person can know Christ (as surety, as high
priest, as advocate, and many more).
Really and truly, these people are “grave”; they are “troubled” (which they distinguish
as a spiritual stage before conversion) over their salvation; they transpose
everything in life into the key of the absolute. VanderMeiden writes:
Laughter is not forbidden, but for a person who has discovered his wretched condition,
laughter finally dies except when eternity beckons and smiles at him. The face, the clothing,
the gait (especially on Sundays) – all this is burdened by the leaden weight of a human fate,
2
â•›Although one can hardly do so in a translation, in the next sentences I will try to convey a little of
the style of the bevindelijken, using their rather rhetorical terminology. I will deliberately avoid
gender neutral language, which they would abhor as opposing the “divinely ordained creation order
of male headship.” In many respects, the bevindelijken are strictly conservative; even their language,
called the “language of Canaan,” is old-fashioned, rooted in a – to their understanding: irreplaceable
– Bible translation from the seventeenth century and in authors from the Further Reformation. Many
of the distinguishing characteristics of the group fall outside the scope of this article; in the text
I focus on their spirituality, which, for lack of space, I can only describe in part. Some more information
in English on the group and its spirituality can be found in Belzen (2003).
153Bevindelijke Spirituality: Am I Converted …?
the burden of being or not-being elect and of the necessity of conversion. This fundamental
question: “am I elect and hence can I be converted?” injects immense seriousness into a
person’s life. It is a weightier question than all other questions in life: weightier than all the
social and political problems combined. The “grave ones” get up with it in the morning and
go to bed with it at night. In “grave” circles one frequently hears the familiar greeting:
“How are you?” interpreted as follows: “How are you doing spiritually; have you made
progress on the road of salvation; do you already know whether you are elect, called, bornagain,
converted, justified or sanctified? And can you detect these progressive steps in
yourself?” (1981, p. 40)
Thus they examine themselves – and others. For “spiritual conversation” is highly
valued. Over and over, in bevindelijke circles, conversation will touch upon the
spiritual life, allusions are made to it, biblical or other religious phrases are used.
All of life is permeated by religious elements in such a way that much of what an
outsider would regard as religious is not experienced that way at all by the people
in question. For them, activities become religious in the strict sense only when
they are performed with a religious intention, for example when, after repeatedly
talking about God and his work during the day, these people come together explicitly
for this purpose in the evening. For aside from the (often triple) Sunday services
there are numerous occasions in these circles where people meet for less
formal “house-gatherings” (“conventicles”), where they talk about “God’s Word”
(the Bible) and especially about the praxis pietatis: where they tell stories about
what “the Lord has wrought in the lives of individuals” (Schram 1983). Partly
these stories are borrowed from books published in their own circles (conversion
stories; spiritual autobiographies); partly they are also presented by the participants
about and by themselves. At least, if there are those who are bold enough to
testify that they are converted or at least that they can observe or have observed
the workings of the Spirit in their life! This takes courage both before God and
before oneself as well as before the others. For, in the first place, these people do
not want to commit the sin of appropriating for themselves what has not been
granted to them by God. And, in the second place, they will have to expose themselves
to the criticism or at least the looks and questions of others who are present
and who must first be persuaded before they will acknowledge that a given person
is in fact converted. With the help of what they know – from sermons, personal
accounts, stories, and from books of their great authorities, the “old writers” of the
Further Reformation – about the heights and depths of the spiritual life and with
the help of what is known about the life and conduct of the person in question, the
narrator is made to understand how people rate her or him spiritually. Hence there
is reason to be on one’s guard …
As may be clear, in many respects the bevindelijken do not have a theology that
would be different from “mainline” (if there is such a thing) Protestantism (compare
with, e.g. McKim 1992). It is their spirituality, their “operationalization”
(Belzen 1996a) and experience of Protestant (i.e. Calvinist) principles in daily life
that makes them different. Their spirituality is centered on conversion, which is a
highly ambiguous, even controversial, topic. Controversial – not in the sense that
154 Religion as Embodiment
there would be theological debate about it, but in the sense of the recognition
among individual believers. On the one hand, people are being confronted time and
again with the call to repent: in church services, in literature, and also in private
discussions the necessity of conversion is spoken of continuously. On the other
hand, great emphasis is laid on the human impossibility to convert her- or himself:
it is God’s (highly exceptional) work in the elect ones. To claim without warrant
that one is converted would be one of the greatest possible sins. Therefore, and
paradoxically, an individual account of conversion is very exceptional; it is distrusted
and only accepted (if ever) after extensive “testing” (often by informal
authorities, i.e. not by theologians or church leaders, but by, say, the leaders of
conventicle meetings). Although there have always been a few people who were
accepted by many (never by everyone) as converted, and who were held in high
esteem, in recent years their number has dwindled. (Bevindelijke theological interpretation:
the Spirit is not working among us anymore, we are approaching the last
days.) But even these acknowledged converts would never claim to be or boast of
being converted; they would tell about their spiritual struggles, of hoping and of
despairing, of the ups and downs in their spiritual life. Especially people going to
conventicle meetings (a similarly decreasing number), but also regular churchgoers
are even recognizable without special dress (which is often a traditional type of
costume). Their way of walking, looking, their vocabulary, their intonation – it is
all peculiarly characteristic of a “true bevindelijke.”
Pressing down upon the life of these people is the deadweight of the idea of
being guilty and of having to submit, with complete justification, to the punishments
God sends down on them. They reject vaccination and health insurance, for
example, since sickness is interpreted as being sent by God whose will one ought
not to resist, nor should one seek to escape the consequences of God’s wrath by
taking out insurance. In all things, both in their personal life and in events on a
larger scale, these people discern the hand of (especially a punitive), God. The following
quotations from a variety of sources illustrate this point.
One of our informants told us about his religious socialization:
I was three years old when I broke my thighbone; in the same year I got diphtheria and
became seriously ill. My mother, who is a “changed” person,3
always saw this as a warning.
Until I left home and certainly till I was twenty, she kept telling me that I should change
my way of behavior for I must be a wicked person for the Lord to send me so may calls
of conscience at such an early age. Time and again she warned me, for I would go to hell,
if I did not change my behavior.
During the great flood which struck The Netherlands in the winter of 1994–1995,
the Reformatorisch Dagblad, a newspaper of the bevindelijke school, editorialized
as follows:
The floods which threaten the houses and properties of many of our compatriots and
fellow parishioners call upon us, now that the Lord’s Day is approaching, to bring the
3
â•›That is a person in whose life God has “wrought a change.”
155Obstacles to Empirical Research
prevailing distress into the worship services with all due sobriety. The need to humble
ourselves and to return to Almighty God is spelled out for us in Jeremiah 5:20ff. May
this message break down our delusions of autonomy and awaken us out of our blindness
and deafness, so that we may see the hand and hear the voice of the Lord. (Reformatorisch
Dagblad, February 3, 1995)
The hog cholera which swept the hog industry in the southern part of the Netherlands
in 1997–1998 also struck farmers who as Christian believers belong to the
bevindelijke tradition. One of them is an elder with the “Old Reformed Church” in
The Netherlands. In a newspaper article he is quoted as saying: “With this epidemic
the Lord is demonstrating the powerlessness of humans. God rules: that is
a reality which should humble us.” He also has reasons of principle for not inoculating
his pigs:
Man cannot banish any illness. That, after all, is perfectly clear, isn’t it? Despite all the
measures which have been taken, the epidemic is steadily assuming more severe forms.
The Lord is still stretching out his hand and showing man his powerlessness. (Berge 1997,
p. 17)
Obstacles to Empirical Research
Trying to conduct any psychological investigation into these people’s spirituality is
not an easy undertaking. Besides difficulties one may have to deal with in general
when intimately exploring people’s religiosity or when investigating any (new) religious
movement that relates antithetically to “the modern world” (including especially
the psychology of religion: researching without taking into account God’s action!),
the paradoxical nature of bevindelijke conversion plays tricks on the researcher.
Dealing with religious topics is strictly reserved for religious discourse itself (whether
in church or conventicle, by a minister or an elder, or in private spiritual conversations).
Someone who does not express himself in this way and in this context will not
have access to these people’s religiosity. Passing out questionnaires, therefore, would
be useless: they would not be returned. Sending out interviewers seems to be of little
use either, as bevindelijken will not consent to being interviewed, or will avoid talking
about what exactly is their experience of, or with, conversion. Moreover, it would take
hard training for the interviewer to learn to talk and behave in the proper way, a task
almost certain to fail. Trying to carry out observations is likely to turn out to be a very
embarrassing experience, both for the observer and the observed. Church services
may be visited publicly, although it may happen that one – especially when it is clear
one is not coming for reasons of personal piety – is firmly invited to leave the church
or even the church area! And even if one stays to attend a worship service, one will
only witness what any published or tape-recorded sermon could yield as a result: the
singing of psalms (in a translation and a melody from the seventeenth century; no
musical instruments), some announcements on church activities, some long prayers
(about 15 min each) and a very long sermon (about 60 min), in an archaic language,
156 Religion as Embodiment
telling the listeners they are doomed eternally unless they are converted. Even fellow
researchers in this project who have been studying this group for a long time (in some
cases, amounting to several years) felt extremely uneasy in such a situation, for it
is apparent that even in relatively moderate circles the visitors/researchers are not
welcome. Such observations do not yield much insight into private spirituality, into
experience of, or with, conversion.
Obviously, these obstacles to empirical research are not altogether unique to
dealing with the bevindelijken. However, since psychologists are usually interested
in experience, in private affairs and subjective states and reports, people all too
often conclude that psychological research into bevindelijke conversion is an
impossibility. Besides theological and other scholarly research from an “inside”
perspective (Brienen 1978, 1986, 1989; Florijn 1991; Graafland 1991; Harinck
1980; Jong et€al. 1992; Ketterij 1972), there have been some studies from a social
scientific “outside” perspective by historians and sociologists (Beumer 1993;
Dekker and Peters 1989; Janse 1985; Vellenga 1994; Lieburg 1991; Zwemer 1992),
but – to my knowledge – hardly ever by psychologists.4
Nevertheless, experiences
incurred in a long-standing project (Belzen 1989b, 1990, 1991b, c) on “bevindelijke
spirituality” do not entirely accord with this view. Together with several (changing)
others, I have tried to get as close to bevindelijke conversion as seemed possible
without, however, ever becoming “one of them,” without any inside experience of
their religiosity of my own. Therefore, the empirical results that I draw on in this
chapter, and that have also been used in the above introduction to the group and its
spirituality, have not been collected in any standardized, straightforward way.
Besides this, they are very diverse, including dozens of observations made during
attendance at church services, observations and conversations on the occasion of visits
to feast days (mission conferences, book fairs, training courses, political assemblies);
numerous encounters with people, in the street, after church, at their homes,
sometimes just “small talk,” sometimes in the form of semi-structured interviews
(in some cases even with a tape-recorder on the table); analysis of ego-documents,
novels, spiritual authors and scholarly publications on bevindelijken; reading their
newspapers, visiting them on the Internet (which some of them do indeed use!).
In short: anything that might help a person to “get in touch” (Shotter 1992).
(Compare the methods Festinger employed in his classic study When prophesy fails
(1956). Note, however, that no “participant observation” in the strict sense was used
in this research with the bevindelijken: I did not really “participate”; cf. also Hood’s
(1998) approach in order to get access to and win the confidence of the “serpenthandlers”
for a contemporary example of the creative ways one must sometimes
adopt in order to obtain any results at all.)
4
â•›Even an application I made for a grant for student research was initially (1992) criticized by
reviewers of the Netherlands Organization for Scientific Research: I should have realized that this
group is too closed to be investigated, especially about conversion.… Meanwhile, the student
successfully defended her doctoral dissertation: Hijweege (2004).
157Variants of Cultural Psychology
Variants of Cultural Psychology
To what extent can psychology be of any help in understanding this bevindelijke
spirituality? Generally, and in accordance with a metaphysical tradition that is powerful
in the West, psychology pursues what is presumed to be the case for, or to be
the basis elements of, all human psychic functioning. Typically, no attention is paid
to “culture,” whether contemporary or historical; particularities are to be excluded.
Cognitivist approaches – created in tandem with computer technology (Sampson,
p. 601) – for example, usually center on a mind that is a kind of abstract calculating
device dwelling inside the head of an individual and conducting its operations on
symbolic representations of the outside world. The embeddedness of human beings
in history, society and culture is excluded by such an approach in order to focus on
the mind’s intrinsic processes and structure. Although voices criticizing this
approach have become more frequent and louder in recent years, this picture still
holds true for the major part of psychology, also in its analysis of religion. Rambo
(1992), author of a synthetically designed psychological model of conversion,
writes, “Psychologists [of religion, JAB] typically do not address the context of
religious conversion because their emphasis is on the individual. Until recently they
tended to focus on issues that ignored or downplayed cultural and social variables”
(p. 164). Although Rambo is clearly aware of the importance of context, in his
monograph (1993) he can hardly quote from any empirical study that realizes the
impact of culture in conversion. It is not likely that such psychological studies –
worthwhile as they may be in themselves – will be of great help when it comes to
an adequate psychological conceptualization of the specific characteristics of bevindelijke
spirituality. Moreover, most psychological studies on conversion have
studied conversion to a new faith or to a new religious group (not necessarily a “new
[usually meaning: non-Western] religious movement,” but new to the individual
concerned). Clearly, conversion to a new group is not what is at stake in the case of
the bevindelijke conversion. One cannot even say it is a (new) commitment to a
formerly held faith, as a “true bevindelijke” believer is already very committed, yet
the more committed (s)he is, the less likely it is that (s)he will claim or consider her or
himself to be converted. Besides, and importantly: conversions to the bevindelijken
as a group are not known at all; although people do change their membership in
churches, they – already bevindelijk – remain within the same tradition.
A current approach in psychology that does strive to give appropriate attention to
the fact that humans are cultural beings is Social Constructionism (cf., e.g., Cushmann
1990; Gergen 1985; Harré 1986; Sarbin and Kitsuse 1994). In its different variants, it
is one of the most powerful factions of a cultural psychology (Voestermans 1992;
Sampson 1996). Social constructionism strives to replace interest in psychological
processes within individuals – common fare in experimental social psychology – with
concerns for interdependencies, jointly determined outcomes, “joint action.” The
attempt to identify emotions, for example, is regarded as obfuscating. Social constructionists
point out that emotional discourse gains its meaning not from its
(assumed), relationship to an inner world (of dispositions, drives, instincts, traits),
158 Religion as Embodiment
but from the way it figures in patterns of cultural relationships.5
“Communities generate
conventional modes of relating; patterns of action within these relationships are often
given labels. Some forms of action – by current Western standards – are said to indicate
emotions” (Gergen 1994, p. 222). A much quoted research study by Averill (1982)
shows that a person is not “motivated” or “incited to action” by emotions, but rather,
one does emotions, or participates in them (as one would, say, on a stage, as narrative
psychologist Sarbin (1986a) points out). Following Austin’s (1962) analysis of
speech acts, one can say that the performative value of an utterance, say, with regard
to someone’s spiritual state, is derived from its position within some extended pattern
of relationships. Using Wittgensteinian (1953) terminology, Gergen (1994) argues
that utterances may be seen as constituents of more extended forms of life, which may
include both actions (other than verbal) and objects or environments. Gestures and
facial expressions, for example, contribute to the context which renders speech meaningful,
given its status as a particular kind of performative.
The “rhetorical-responsive” version of social constructionism as articulated by
John Shotter (1993a, b) emphasizes and elaborates precisely this last point. Unlike
earlier approaches which focused on events within the inner dynamics of the individual
psyche or on events within the already determined characteristics of the
external world, Shotter attends to events within the contingent flow of continuous
communicative interaction between human beings. Shotter agrees with Harré
(1992) that meanings, and even cognitive abilities (Shotter 1993a, p. 7), are being
formed in what people say and do, rather than existing already, well-formed sources
of actions and utterances, but he stresses that this is always done in relating to others.
If human beings are to be perceived as speaking authoritatively, they have to
acquire the capacity to respond to others should the latter challenge the claims
made. Speaking to and with others, in the various forms of “talk,” is always also
rhetorical: the aim is to “move” others to action, to believe, to change their perception
or opinion, etc. Shotter stresses that one accounts for one’s actions in terms
understood by members of the social reality of which one is a part. Contrary to
earlier approaches, his focus is on the unordered “hurly-burly” or “bustle” side
(Wittgenstein 1980) of everyday social life (Shotter 1993b). What is embodied in
this conversational background of human life is a special kind of knowledge,
unvoiced in psychology thus far: namely how to be a person of this or that particular
kind according to the culture into which one develops as a child (Shotter 1993a, p. 19).
This is a knowledge that does not need be – probably even cannot be – finalized or
5â•›
A related current similar to discursive psychology is even more outspoken in this regard.
Regarding discourse as the characteristic feature of human life, Harré and Stearns (1995) state that
there is no central processor (Shweder 1991), or any such mechanism as assumed by the “old”
cognitive psychology. Psychology should not search for that. It should rather disclose the structure
of the discursive productions in which psychological phenomena are immanent and seek to discover
how the various cognitive skills needed to accomplish the tasks that psychology studies are
acquired, developed, integrated and employed. Resisting any (neuropsychological) reductionism,
they apodictically write: “There is nothing in the human universe except active brains and symbolic
manipulations” (Harré and Stearns 1995, p. 2).
159Body, Culture and Religion
formalized in a set of statements before it can be applied. It is neither theoretical
knowledge (“knowing that”) for it is knowledge-in-practice; nor a skill or craft
(“knowing-how”), for it is joint knowledge, knowledge held in common with others.
It is a third kind of knowledge that cannot be reduced to either of the other two.
It is “the kind of knowledge one has from within a situation, a group, social institution,
or society; it is what we might call a ‘knowing-from’” (Shotter 1993a, p. 19).
It is the “practical-moral knowledge” Bernstein (1983) spoke about.
These reflections seem particularly useful for the analysis of what is involved in
bevindelijke spirituality. For being a converted person or – more precisely – being
someone about whom fellow believers think she or he may be converted has to do
with this third kind of knowledge. It is not – or not just! – a matter of being able to
give a theologically correct account of one’s conversion, nor of expressing oneself
in the appropriate terminology. Difficult as that would be, all this could be attained
by a researcher of the bevindelijken too. She or he would, however, still lack “inside”
knowledge. For what is at stake is a knowledge that one has as a socially competent
and accepted member of the bevindelijke culture. So, although a bevindelijke
believer may not be able to reflectively articulate the nature of this “knowledge” as
an inner, mental representation, according to questions asked about conversion and
spirituality in a more general sense, she or he can nonetheless call upon it as a practical
resource in framing appropriate answers. Although a bevindelijke will not be able
to list the criteria why and when any believer should or may be assumed to be converted
– since according to popularized versions of theological doctrine, no one can
know or judge upon someone’s being converted, a straightforward question on this
would be totally out of order – there is very often a high degree of agreement among
bevindelijken as to the spiritual state of some of their fellow believers.
While acknowledging the importance of narratives as shaping and expressing
human subjectivity (Belzen 1996b), social constructionism calls attention to “narration”
(Gergen) or to “words in their speaking” (Shotter). As pointed out earlier,
an account of bevindelijke conversion will only be accepted if – correct content and
phrasing being assured – all kinds of characteristics of the speaker that may seem
irrelevant to outsiders (like dress, body posture, pitch of voice, glance, facial
appearance, breathing; but to some extent also features like geographical, family
and educational background) correspond with the expectancies of the bevindelijke
listeners. Indeed, it is very hard to be “recognized” as being converted, and almost
impossible to convert to this tradition!
Body, Culture and Religion
The characteristics just cited, by way of examples, call attention to the eminent
importance of the body for a psychological understanding of the bevindelijke tradition.
In scholarly, say, theological, reflections on the bevindelijken, the importance
of the correct account of conversion is stressed. Without denying this, I would like
to reflect on embodiment, a theme increasingly recognized as being of central
160 Religion as Embodiment
importance to cultural psychology, as it refers to the recognition of humans being
socialized into both a linguistic and a bodily community of practices such that what
is said and the embodied quality of how it is said are simultaneously engendered
and inextricably intertwined (Sampson 1996).6
One should think in this connection
of seemingly “simple” examples (how human mouths, lips, lungs, vocal chords are
socialized to form the sounds appropriate to spoken language), but also of complex
bodily practices (how to stand and move, how to comport oneself through various
circumstances and situations in life). As introduced briefly in Chapter 3, Bourdieu’s
concept of the habitus is illuminating here and can serve as a supplement to social
constructionist considerations.7
Bourdieu describes habitus as “a system of lasting,
transposable dispositions which, integrating past experiences, functions at every
moment as a matrix of perceptions, appreciations and actions and makes possible
the achievement of infinitely diversified tasks” (Bourdieu 1977, p. 82) or as “a set
of historical relations ‘deposited’ within individual bodies in the form of mental
and corporeal schemata of perception, appreciation, and action” (Bourdieu and
Wacquant 1992, p. 16).8
Bourdieu tends to unite in the concept of the habitus what Westerners usually
separate: body and discourse, as they go together in, say, the articulatory style of a
6â•›
Criticisms of the neglect of the body in psychology, indeed in Western thought in general, have
been offered by philosophical anthropologists and phenomenologists like Nietzsche, Heidegger
and Merleau-Ponty (for instructive reviews, see e.g., Csordas 1990; Merwe and Voestermans
1995; Stam 1998; Voestermans and Verheggen 2007). In fact, good reasons may be put forward
to argue that human beings can understand and think as they do because our more abstract understandings
are grounded in preconceptual embodied structures (Lakoff and Johnson 1980; Johnson
1987). A contribution from evolutionary biology to these reflections is provided by SheetsJohnstone:
she points out that major abstract concepts (including notions of death, numbers,
agency, etc.) derive from an original corporeal logos. Suggesting that the roots of human thinking
lie in the hominid body, she asserts: “meanings are generated by an animal’s bodily comportment,
movement and orientation […] semanticity is a built-in of bodily life” (Sheets-Johnstone, in
Sampson 1996, p. 618). Cf. also Sacks (1990) who describes how bodily activities evoke a self (p.
46). It would take me too far afield to develop these ideas here. For one of the rare – strongly
Lacanian psychoanalytically oriented – attempts at conceptualizing the interwovenness of the
human body and culture in psychology-of-religion research, cf. Vergote (1978/1988); also cf.
O’Connor (1998).
7
â•›In fact, it is a matter of discussion whether social constructionism is in fact sufficiently sensitive
to the embodied aspects of human life (cf. Baerveldt and Voestermans 1996; Sampson 1996).
8
â•›Bourdieu’s (typically French) writing is not easy to read, not even in translation. Let us take just
one more look at a description of what he means: “[…] the principle generating and unifying all
practices, the system of inseparably cognitive and evaluative structures which organizes one’s vision
of the world in accordance with the objective structures of a determinate state of the social world:
this principle is nothing other than the socially informed body, with its tastes and distastes, its compulsions
and repulsions, with, in a word, all its senses, that is to say, not only the traditional five
senses – which escape the structuring action of social determinism – but also the sense of necessity
and the sense of duty, the sense of direction and the sense of reality, the sense of balance and the
sense of beauty, common sense and the sense of the sacred, tactical sense and the sense of responsibility,
business sense and the sense of propriety, the sense of humor and the sense of absurdity, moral
sense and the sense of practicality, and so on” (1977, p. 124, emphasis in original).
161Body, Culture and Religion
social class – or, for that matter, of a religious tradition like the bevindelijken –
noting how a group’s very lifestyle becomes embodied. Discourse should not then,
in a Bourdieuian sense, be understood as being of a solely linguistic character; on
the contrary, it is a praxis, and it even includes ideologies, class characterizations and
politics. Although these can be distinguished on a societal or cultural level, they do
not exist in the abstract or disembodied. Domination, for example, is an embodied
reality; submission is most often not a deliberate act of conscious concession to
anyone’s force, but is “lodged deep inside the socialized body. In truth it expresses
the ‘somatization of social relations of domination’ (…) an imprisonment effected
via the body” (Bourdieu and Wacquant 1992, pp. 24, 172). Bourdieu suggests that
the actual body is molded to carry within its very tissues and muscles the story of a
given ideology.
Notions of embodiment, like the habitus, are important since they allow us to
overcome the old conceptual separation of subject and world that has been haunting
psychology for so long. Whereas the body might be conceived as an individual
entity, embodiment cannot: because embodiment is about culture, about “world,”
not only about material worlds, but also about possible worlds. Thanks to embodiment,
human beings are able to engage in the world so as to fashion semblances and
configure social worlds, in short, we are able to symbolize. For an understanding of
what is significant about embodiment for social religious life, it may be useful to
remind ourselves of work done by Goffman (1951) who pointed out that symbols
of class status carry both categorial and expressive significance. The categorial
significance is concerned with matters of denoting or claiming identity; the second
significance expresses the style of life or point of view of the person concerned (cf.
Radley 1996). The dark clothes of a bevindelijke, the stony face, the grave look, the
walk with a stoop, the dragging speech – these and other embodied characteristics
do not just identify a person as a member of the bevindelijke tradition. They are also
the expression of a way of life; they portray the conception of a human being who
knows that the “pleasures of the world” are treacherous, is bowed down by the
realization that (s)he will be doomed because of her or his sins, who knows that (s)
he is totally dependent on grace, something for which a person can only humbly
wait. The “socially informed body” (Bourdieu) is in these cases the medium individuals
employ to display things that matter to each other, and how they matter.
Such displays are not to be confused with non-verbal communication; they are
expressive forms that do more than communicate ideas about selves in abstraction
(Radley 1996, p. 562). Such displays are “enactments with the body that symbolize
certain ways of being, that make certain social worlds appear” (p. 566).
With other religions, or probably more correctly, with other traditions within a
certain religion, being a believer may have to do with membership in some church,
with affirming specific theological doctrines, with joining an “inner circle” or even
with being able to account for one’s religious experiences in a certain stylized way
(e.g., with evangelicals) and with alterations in behavior. All of this is not specific
enough to characterize what being a bevindelijke is or may be. Being a bevindelijke
has to do with an all-pervading “style,” belonging to a specific “life form”
(Wittgenstein), displaying itself in and through the body. Knowing the doctrine,
162 Religion as Embodiment
frequenting the conventicles, or being able to tell about her or his spiritual experiences
in the required way, would not, on this basis alone, be accepted by bevindelijken as
proof of being a “true” believer, let€alone “converted.” And, conversely, if a believer’s
body expresses experiential-subjective knowledge about misery, redemption, and
gratitude, if the face is marked by the struggle with God, if the voice is characterized
by the afflictions endured, if body and clothing express the knowledge of being
dependent on grace, then even a theologically doubtful way of talking about spiritual
experiences will be accepted. No bevindelijke will ever claim to be converted
or talk about her or his conversion, but the more the body reveals the “experiences
with the Lord” this tradition induces and requires, the more easily one’s fellow
believers will judge someone to be converted (or at least to be a person “who is
being visited by the Lord”). Better than being elected as elder to the congregation,
it is the “countenance, conversation, and clothing” (as one of the group’s “winged
expressions” has it) that must bear public testimony to a person’s inner spiritual
state. Since what matters for the bevindelijke is not only the acceptance of a new
doctrine and membership in a different denomination, but an inclusive style as a
component of an integral “life form,” it is understandable that a person not born and
socialized in it will hardly qualify for acceptance as a believer in this religious
subculture. It is similarly understandable that almost no conversions to the bevindelijke
subculture are known to occur.
Concluding Comments
Bringing the body (back?) to the psychology of religion may transform the discipline,
Hutch (1991) and McGuire (1990) claimed. Affirming as I do the importance
for psychology of religion of dealing with the theme, or perspective, of embodiment,
I would like to make a perhaps less ambitious but certainly no less encompassing
assertion: attention to the body must be embedded in and is necessary from
within a culture-psychological perspective. Attention to embodiment (although
very important!) is not only a requisite for enabling the study of religion to participate
in new theoretical developments in psychology;9
it is also necessary, for at
least three reasons, from the perspective of empirical research.
1.	 In our society, a society which is rapidly becoming more heterogeneous and
pluriform, “religion” is not always, everywhere, and for everyone the same, nor
does it mean the same. This is becoming consistently more clear to Western
9
â•›For the psychology of religion, coming to an understanding with these new theoretical developments
will be the more fruitful since their representatives are much less averse to religion than earlier
generations of psychologists tended to be. Authors such as Boesch (1983, 1991, 2000, 2005), Gergen
(1993, 1994), Much and Mahapatra (1995), Obeyesekere (1985), Sampson (1996) and Scheibe
(1998) , while not counted – even by themselves – as practitioners of the psychology of religion, do
in fact again include in their work a consideration of a variety of religious phenomena.
163Concluding Comments
psychologists as well. Inasmuch as every religion produces religious experiences
and behavioral dispositions of its own, it is of eminent importance to examine
how a given religion (as a cultural phenomenon) “works” psychologically: how
it transmits, generates, facilitates these experiences and dispositions and makes
them function.
2.	 All psychological characteristics are incarnated and habitually organized. Deeprooted
practices, needs, and emotions are anchored in the body and often only to
a limited extent accessible to reflection. A cognitive viewpoint, therefore, is too
limited for empirical research: aside from having instruments for “measuring”
explicit (i.e. carefully considered) meaning-bestowal, ideas and views (even with
reference to oneself), one must employ or develop experience-near techniques to
be able to examine obstinate, unreflected, patterned behaviors in primary relationships
(Voestermans and Verheggen 2007).
3.	 In this manner, the scope of the psychology of religion can be broadened. Not
only people able and willing to cooperate in tests, questionnaire-research, and
experiments but also an array of minorities will in this way become accessible to
research. Although criticism of psychology as being based on white middle class
students has been around for decades, numerous research projects in the psychology
of religion are still based on this category (Batson et€al. 1993; Loewenthal
1995, p. 152). Also in many conversions to so-called new religious movements
the “test-persons” concerned came from this segment of society. Socially less
advantaged and less well educated people, however, are frequently not accessible
to the “pen and pencil” research practice that has become standard. In addition,
minorities which for religious reasons may not be accessible to questionnaires
and other quantifying methods may in this manner be involved in the research as
well. An empirical phenomenon like a bevindelijke conversion may thus be studied
by psychology nevertheless.
239
Aalders, C. (1980). Spiritualiteit: Over geestelijk leven vroeger en nu. [Spirituality: Yesterday and
today] ’s Gravenhage: Boekencentrum.
Abma, R. (1983). “Methodisch zonder confessie.” Uit de geschiedenis van de Nijmeegse psychologie.
[Methodical without confession: From the history of the Nijmegen psychology] Nijmegen:
Katholieke Universiteit Nijmegen, Psychologisch Laboratorium (internal report).
Aelst, P. van & Walgrave, S. (1998). Voorbij de verzuiling? [Beyond pillarization?] Tijdschrift
voor Sociologie, 19, 55–87.
Agger, E.M. (1988). Psychoanalytic perspectives on sibling relationships. Psychoanalytic Inquiry,
8, 3–30.
Åkerberg, H. (1975). Omvändsele och kamp: En empirisk religionspsykologisk undersökning av
den unge Nathan Söderbloms religiösa utveckling 1866–1894. [Conversion and struggle: an
empirical psychological study of the religious development of the young Nathan Söderblom
1866–1894] Doctoral dissertation, University of Lund, Sweden (Studia Psychologiae
Religionum Lundensia, 1).
Åkerberg, H. (1978). Attempts to escape: A psychological study on the autobiographical notes of
Herbert Tingsten 1971–1972. In T. Källstad (Ed.), Psychological studies on religious man
(pp. 71–92). Stockholm: Almqvist & Wiksell.
Åkerberg, H. (1985). Tillvaron och religionen: Psykologiska studier kring personlighet och
mystik. [Existence and religion: psychological studies in personality and mysticism] Lund:
Studentlitteratur.
Akthar, S. & Parens H. (Eds.) (2001). Does God help? Developmental and clinical aspects of
religious belief. New York: Aronson.
Allport, G.W. (1937). Personality: A psychological interpretation. New York: Holt.
Allport, G.W. (1950). The individual and his religion: A psychological interpretation. New York:
Macmillan.
Allport, G.W. (1960). Religion and prejudice. In Personality and social encounter (pp. 257–267).
Boston: Beacon Press.
Allport, G.W. (1962). Prejudice: Is it societal or personal? Journal of Social Issues, 18, 120–174.
Anders, G. (1956). Die Antiquiertheit des Menschen: Über die Seele im Zeitalter der zweiten
industriellen Revolution. [The antiquity of mankind: the soul during the second industrial
revolution] München: Beck.
Andeweg, R.B. (1981). De burger in de Nederlandse politiek [The citizen in Dutch politics]. In
R.B. Andeweg, A. Hoogerwerf & J. J. A. Thomassen (Eds.), Politiek in Nederland [Politics in
the Netherlands] (pp. 79–102). Alphen aan de Rijn: Samson.
Andrae, T. (1926). Mystikens psykologi. [The psychology of mysticism] Stockholm:
Diakonistyrelsen.
Andrae, T. (1932). Die Frage der religiösen Anlage religionsgeschichtlich beleuchtet. [On the
problem of the genuine religious disposition: A perspective from the history of religion]
Uppsala: Universitets Årsskrift.
Bibliography
240 Bibliography
Andresen, J. (Ed.) (2001). Religion in mind: Cognitive perspectives on religious belief, ritual, and
experience. Cambridge: Cambridge University Press.
Angel, H. -F. (2006). Religiosität: Anthropologische, theologische und sozialwissenschaftliche
Klärungen. Stuttgart: Kohlhammer.
Appelsmeyer, H., Kochinka, A. & Straub, J. (1997). Qualitative Methoden. [Qualitative methods]
In J. Straub, W. Kempf & H. Werbik (Eds.), Psychologie: Eine Einführung [Psychology: An
introduction] (pp. 709–742). München: Deutscher Taschenbuch Verlag.
Ariès, Ph. & Béjin, A. (Eds.) (1984/1986). Western sexuality: Practice and precept in past and
present times. Oxford: Blackwell.
Argyle, M. (2000). Psychology and religion: An introduction. London/New York: Routledge.
Argyle, M., & Beit-Hallahmi, B. (1975). The social psychology of religion. London: Routledge &
Kegan Paul.
Armon-Jones, C. (1986). The thesis of constructionism. In R. Harré (Ed.), The social construction
of emotions (pp. 32–56). Oxford: Blackwell.
Aronson, H. B. (2004). Buddhist practices on Western ground: Reconciling Eastern ideals and
Western psychology. Boston/London: Shambala.
Atran, S. (2002). In gods we trust: The evolutionary landscape of religion. Oxford/New York:
Oxford University Press.
Atran, S. (2007). Religion’s cognitive and social landscape: An evolutionary perspective.
In: J. Valsiner & A. Rosa (Eds.), Cambridge Handbook of Sociocultural Psychology (pp. 454–476).
New York: Cambridge University Press.
Austin, J.L. (1962). How to do things with words. New York: Oxford University Press.
Averill, J.R. (1982). Anger and aggression: an essay on emotion. New York: Springer.
Averill, J.R. (1985). The social construction of emotion: with special reference to love. In K. J. Gergen
& K.E. Davis (Eds.), The social construction of the person (pp. 89–109). New York: Springer.
Ayele, H., Mulligan, T., Gheorghiu, S., & Reyes Ortiz, C. (1999). Religious activity improves life
satisfaction for some physicians and older patients. Journal of the American Geriatrics
Society, 47, 453–455.
Baerveldt, C. & Voestermans, P. (1996). The body as a selfing device: The case of anorexia
nervosa. Theory and Psychology, 6, 693–714.
Bairoch, P. (1993). Economics and world history: Myth and paradoxes. New York: Harvester
Wheatsheaf.
Bakhtin, M. (1929/1973). Problems of Dostoevsky’s poetics. (2nd ed.) Ann Arbor, MI: Ardis.
Batson, C.D., Schoenrade, P. & Ventis, W.€L. (1993). Religion and the individual: A socialpsychological
perspective. New York: Oxford University Press.
Batson, C.D. & Ventis, W. L. (1982). The religious experience: A social-psychological perspective.
New York: Oxford University Press.
Bax, E.H. (1988). Modernization and cleavage in Dutch society: A study of long term economic
and social change. (Doctoral dissertation, University of Groningen, the Netherlands.)
Becker, U. (Ed.) (1993). Nederlandse politiek in historisch en vergelijkend perspectief [Dutch
politics in historical and comparative perspective]. Amsterdam: Spinhuis.
Beile, H. (1998). Religiöse Emotionen und religiöses Urteil. [Religious emotions and religious
judgment] Ostfildern: Schwabenverlag.
Beit-Hallahmi, B. (1989). Prolegomena to the psychological study of religion. London/ Toronto:
Associated University Press.
Beit-Hallahmi, B. (1992). Between religious psychology and the psychology of religion. In M.
Finn & J. Gardner (Eds.), Object relations theory and religion: Clinical applications (pp. 119–
128). Westport, CT/London: Praeger.
Beit-Hallahmi, B. (1993). Three ideological traditions and the psychology of religion.
The International Journal for the Psychology of Religion, 3 (2), 95–96.
Beit-Hallahmi, B. & Argyle, M. (1997). The psychology of religious behaviour, belief and experience.
London/New York: Routledge.
Belzen, J.A. (1989a). Psychopathologie en religie: Ideeën, behandeling en verzorging in de gereformeerde
psychiatrie, 1880–1940 [Psychopathology and religion: Ideas, treatment and care in
Calvinist psychiatry, 1880–1940]. Kampen: Kok.
241Bibliography
Belzen, J.A. (1989b). Godsdienst, psychopathologie en moord: Historische en cultuurpsychologische
notities. [Religion, psychopathology, and murder: Historical and cultural-psychological
observations] Amsterdams Sociologisch Tijdschrift, 16, 115–128.
Belzen, J.A. (1989c). Theological influences and aspirations in psychology. Storia della
Psicologia, 1, 26–38.
Belzen, J.A. (1990). Psychopathologie und Religion. [Psychology and religion] Archiv für
Religionspsychologie [Archive for the Psychology of Religion], 19, 167–188.
Belzen, J.A. (1991a). Rümke, religie en godsdienstpsychologie: Achtergronden en vooronderstellingen.
[Rümke, religion, and psychology of religion: Background and presuppositions] Kampen: Kok.
Belzen, J.A. (1991b). Religie in de rapportage pro justitia€: Enkele cultuur- en godsdienstpsychologisch
relevante casus. [Religion in reportage on issues of justice: A number of cases with
relevance to cultural psychology and psychology of religion] In F. Koenraadt (Ed.), Ziek of
schuldig? [Ill or guilty?] (pp. 175–190). Amsterdam: Rodopi.
Belzen, J.A. (1991c). Verzuiling en mentaliteit: Pleidooi voor een interdisciplinaire benadering.
[Pillarization and mentality: A plea for an interdisciplinary approach] Amsterdams Sociologisch
Tijdschrift, [Amsterdam Journal of Sociology] 17 (4), 46–67.
Belzen, J.A. (1995–1996). Sketches for a family portrait of psychology of religion at the end of
modernity. Journal of Psychology of Religion, 4/5, 89–122.
Belzen, J.A. (1996a). Spiritualiteit als zinvol leven: Profiel van een cultuurpsychologische benadering.
[Spirituality as meaningful living: A profile of a cultural psychological approach]
Nederlands Theologisch Tijdschrift, [Dutch Journal of Theology] 50, 1–21.
Belzen, J.A. (1996b). Beyond a classic? Hjalmar Sundén’s Role Theory and contemporary narrative
psychology. International Journal for the Psychology of religion, 6, 181–199.
Belzen, J.A. (1996c). Die blühende deutsche Religionspsychologie in der Zeit vor dem Zweiten
Weltkrieg und eine niederländische Quelle zur Geschichte der deutschen Psychologie. [The
prosporing German psychology of religion before World War II and a Dutch source of the
history of German psychology] In H. Gundlach (Ed.), Untersuchungen zur Geschichte der
Psychologie und der Psychotechnik [Investigations on the history of psychology and psychotechnology]
(pp. 75–94). München/Wien: Profil.
Belzen, J. A. (1997a). Hermeneutical approaches in psychology of religion. Amsterdam/Atlanta:
Rodopi.
Belzen, J.A. (1997b). The historico-cultural approach in the psychology of religion: perspectives for
interdisciplinary research. Journal for the Scientific Study of Religion, 1997, 36 (3), 358–371.
Belzen, J.A. (1997c). The inclusion of the excluded? A paradox in the historiography of psychology
of religion. Teori & Modelli: Rivista di Storia e Metodologia della Psicologia, 2 (2), 41–64.
Belzen, J.A. (1998a). Religious mania and criminal non-culpability: Religious and psychiatric
reactions to a case of manslaughter in The Netherlands (1900). Law and Psychiatry, 21 (4),
433–445.
Belzen, J.A. (1998b). “Searching for the soul”: Religious factors in Leendert Bouman’s development
of a “psychological psychiatry.” History of Psychiatry, 9, 303–333.
Belzen, J.A. (1999a). The cultural-psychological approach to religion: Contemporary debates on
the object of the discipline. Theory and Psychology, 9, 229–256.
Belzen, J.A. (1999b). Religion as embodiment: Cultural-psychological concepts and methods in
the study of conversion among “bevindelijken.” Journal for the Scientific Study of Religion,
38 (2), 236–253.
Belzen, J.A. (2000a). Aspects in contexts: Studies in the history of psychology of religion.
Amsterdam/Atlanta: Rodopi.
Belzen, J.A. (2000). Psychology is history: On the necessity for psychology of religion to reflect
its own history. In J. A. Belzen (Ed.), Aspects in contexts: Studies in the history of psychology
of religion (pp. 11–23). Amsterdam/Atlanta: Rodopi.
Belzen, J.A. (2001a). Psychohistory in psychology of religion: Interdisciplinary studies.
Amsterdam/Atlanta: Rodopi.
Belzen, J.A. (2001b). Religion as an object of empirical research: Psychohistory as exemplary
interdisciplinary approach. In J. A. Belzen (Ed.), Psychohistory in psychology of religion:
Interdisciplinary studies (pp. 7–20). Amsterdam/Atlanta: Rodopi.
242 Bibliography
Belzen, J.A. (2001c). The introduction of psychology of religion to the Netherlands: Ambivalent
reception, epistemological concerns, and persistent patterns. Journal for the History of the
Behavioral Sciences, 37, 45–62.
Belzen, J.A. (2001–2002). Der deutsche Herold der Religionspsychologie. [The German herald of
the psychology of religion] Temenos, 37/38, 39–69.
Belzen, J.A. (2002a). Developing scientific infrastructure: The International Association for the
Psychology of Religion after its reconstitution. Newsletter of Division 36 (Psychology of
Religion) of the American Psychological Association, 27 (2), 1–12.
Belzen, J.A. (2002b). Die Gleichzeitigkeit des Ungleichen: Anmerkungen zur Entwicklung der
Religionspsychologie im niederländischen Sprachraum. [The simultaneity of the unequal:
Comments on the development of the psychology of religion in the Dutch speaking world] In
Chr. Henning & E. Nestler (Eds), Konversion: Zur Aktualität eines Jahrhundertthemas
[Conversion: Topicality of a centenarian theme] (pp. 117–144). Frankfurt: Lang.
Belzen, J.A. (2003). God’s mysterious companionship: Cultural psychological reflections on mystical
conversion among Dutch “Bevindelijken.” In J. A. Belzen & A. Geels (Eds.), Mysticism: A
variety of psychological approaches (pp. 263–292). Amsterdam/New York: Rodopi.
Belzen, J.A. (2004a). Religie, melancholie en zelf: Een historische en psychologische studie
[Religion, melancholy and self: A historical and psychological study]. Kok: Kampen.
Belzen, J.A. (2004b). Spirituality, culture and mental health: Prospects and risks for contemporary
psychology of religion. Journal of Religion and Health, 43, 291–316.
Belzen, J.A. (2005a). In defense of the object: Spirituality, culture and the psychology of religion.
International Journal for the Psychology of Religion, 15, 1–16.
Belzen, J.A. (2005b). The varieties, the principles and psychology of religion: Unremitting inspiration
from a different source. In J. Carrette (Ed.), William James and “The Varieties of Religious
Experience”: A centenary celebration (pp. 58–78). London/New York: Routledge.
Belzen, J.A. (2006). The varieties of functions of religious experience: James’ Varieties reconsidered.
Archives de Psychologie, 72, 49–65.
Belzen, J.A. (2007). Psychologie en het raadsel van de religie: Beschouwingen bij een eeuw
godsdienstpsychologie in Nederland. [Psychology and the mystery of religion: Reflections on
a century of psychology of religion in the Netherlands] Amsterdam: Boom.
Belzen, J.A. (Ed.) (2009a). Changing the scientific study of religion: Beyond Freud? Dordrecht:
Springer.
Belzen, J.A. (2009b). Ideology, politics and personality: Shaping forces in Dutch psychology of
religion, 1907–1957. History of Psychology, 12, 157–182.
Belzen, J.A. & Geels, A. (Eds.) (2008). Autobiography and the psychological study of religious
lives. Amsterdam-New York: Rodopi.
Belzen, J.A. & Lans, J. M. van der (Eds.) (1986). Current issues in the psychology of religion.
Amsterdam: Rodopi.
Berelson, B. R. & Steiner, G. A. (1964). Human behaviour: An inventory of scientific findings.
New York: Harcourt.
Berg, J.H. van den (1958). Psychologie en geloof: Een kroniek en een standpunt. [Psychology and
religion: A chronicle and a point of view] Nijkerk: Callenbach.
Berge, H. van den (1997). Uit pestepidemie blijkt onmacht van de mens. [The epidemic of plague
reveals the impotence of man] Reformatorisch Dagblad [Reformed Newspaper] June 3, 1997.
Berger, P. (1967). The sacred canopy. New York: Doubleday.
Berger, P.L. (1974). Some second thoughts on substantive versus functional definitions of religion.
Journal for the Scientific Study of Religion, 13, 125–133.
Bernard, L. L. (1924). Instinct. New York: Holt.
Berndt, T.J., Cheung, P. C., Lau, S. & Hau, K. (1993). Perceptions of parenting in mainland China,
Taiwan, and Hong Kong: Sex differences and societal differences. Developmental Psychology,
29, 156–164.
Bernstein, R.J. (1983). Beyond objectivism and relativism. Oxford: Blackwell.
Berry, J.W. (1992). Cross-cultural psychology: Research and applications. Cambridge: Cambridge
University Press.
243Bibliography
Beth, K. (1927). Religion und Magie: Ein religionsgeschichtlicher Beitrag zur psychologischen
Grundlegung der religiösen Prinzipienlehre. [Religion and magic: A religion-historical contribution
to the psychological foundation of the theory of religious principles] Leipzig/Berlin:
Teubner.
Beth, K. (1931a). Religion als Metabiontik. I. Der Fall R. Sch. Zeitschrift für Religionspsychologie
(Beiträge zur religiösen Seelenforschung und Seelenführung), 4, 25–37.
Beth, K. (1931b). Religion als Metabiontik. II. Madeleine Sémer. Zeitschrift für ReligionÂ�
spsychologie (Beiträge zur religiösen Seelenforschung und Seelenführung), 4, 145–156.
Beumer, J.J. (1993). Intimiteit en solidariteit: Over het evenwicht tussen dogmatiek, mystiek en
ethiek. [Intimacy and solidarity: On the balance between dogmatics, mysticism, and ethics]
Baarn: Ten Have.
Bhugra, D. (Ed.) (1996). Psychiatry and religion: Context, consensus and controversies. London/
New York: Routledge.
Billig, M. (1987). Arguing and thinking: A rhetorical approach to social psychology. Cambridge:
Cambridge University Press.
Billig, M. (1991). Ideology and opinions: Studies in rhetorical psychology. London: Sage.
Billmann-Mahecha, E. (2001). Kulturpsychologie. [Cultural psychology] In G. Wenninger (Ed.),
Lexikon der Psychologie. [Dictionary of psychology] Vol. 2 (pp. 405–408). Heidelberg:
Spektrum.
Black, D.M. (2006). Psychoanalysis and religion in the 21st
century: Competitors or collaborators?
New York: Routledge.
Blattner, J., Gareis, B. & Plewa, A. (Eds.) (1992). Handbuch der Psychologie für die Seelsorge.
Band 1: Psychologische Grundlagen. [Handbook of psychology for pastoral care. Volume 1:
Foundations of psychology] Düsseldorf: Patmos.
Blattner, J., Gareis, B. & Plewa, A. (Eds.) (1993). Handbuch der Psychologie für die Seelsorge.
Band 2: Angewandte Psychologie. [Handbook of psychology for pastoral care. Volume 2:
Applied psychology] Düsseldorf: Patmos.
Blom, J.C.H. (1981). Verzuiling in Nederland, in het bijzonder op lokaal niveau, 1850–1925
[Pillarization in the Netherlands, with a focus on the local level, 1850–1925]. Amsterdam:
Historisch Seminarium van de Universiteit van Amsterdam.
Blom, J.C.H. (2006). The Netherlands since 1830. In J. C. H. Blom & E. Lamberts (Eds.), History
of the Low Countries (New Edition) (pp. 393–470). New York/Oxford: Berghahn Books.
Blom, J.C.H. & Talsma, J. (2000). De verzuiling voorbij: Godsdienst, stand en natie in de lange
negentiende eeuw [Beyond pillarization: religion, class and nation in the long 19th century].
Amsterdam: Spinhuis.
Boehnlein, J.K. (2000). Psychiatry and religion: The convergence of mind and spirit. Washington,
DC: American Psychiatric Press.
Boer, Th. de (1980/1983). Foundations of a critical psychology. Pittsburgh: Duquesne University
Press.
Boesch, E.E. (1983). Das Magische und das Schöne: Zur Symbolik von Objekten und Handlungen.
[Magic and beauty: On symbolism of objects and acts] Stuttgart/Bad Cannstatt: Frommann-
Holzboog.
Boesch, E.E. (1991). Symbolic action theory and cultural psychology. Berlin/Heidelberg: Springer.
Boesch, E.E. (2000). Das lauernde Chaos: Mythen und Fiktionen im Alltag. [Chaos lies on the
lurk: Myths and fictions in daily life] Bern: Huber.
Boesch, E.E. (2005). Von Kunst bis Terror: Über den Zwiespalt in der Kultur. [From art to terror:
On the discord in culture] Göttingen: Vandenhoeck & Ruprecht.
Boesch, E. & Straub, J. (2006). Kulturpsychologie. Prinzipien, Orientierungen, Konzeptionen
[Psychology of culture: Principles, orientations, conceptions]. In H.-J. Kornadt & G.
Trommsdorff (Eds.), Kulturvergleichende Psychologie [Psychology of comparative culture]
(Enzyklopädie der Psychologie. Serie VII. Themenbereich C “Theorie und Forschung” )
(pp. 25–95). Göttingen: Hogrefe.
Booy, T. (1956). Een stille omwenteling: Het gereformeerde leven in onze jeugd [A silent revolution:
The Calvinist life in our youth]. Amsterdam: Ten Have.
244 Bibliography
Bornewasser, J.A. (1988). De katholieke zuil in wording als object van columnologie [The genesis
of the Catholic pillar as object of columnology]. Archief voor de Geschiedenis van de
Katholieke kerk in Nederland [Archives for the History of the Catholic Church in the
Netherlands], 168–212.
Bosscher, D.F.J. (1987). Het protestantisme [Protestantism]. In P. Luykx & N. Bootsma (Eds.), De
laatste tijd: Geschiedschrijving over Nederland in de 20e eeuw [Recent times: Historiography
of the Netherlands in the 20th century]. Utrecht: Spectrum.
Bouman, L. (1901). Un cas important d’infection psychique. [A significant case of psychic infection]
Psychiatrische en Neurologische Bladen, [Journal of Psychiatry and Neurology] 5,
106–117.
Bourdieu, P. (1977). Outline of a theory of practice. New York: Cambridge University Press.
Bourdieu, P. (1980/1990). The logic of practice. Cambridge: Polity Press.
Bourdieu, P. (1993). The field of cultural production. Cambridge/New York: Polity Press/
Columbia University Press.
Bourdieu, P. & Wacquant, L.€J.€D. (1992). An introduction to reflexive sociology. Chicago, Ill.:
University of Chicago Press.
Bouvy, A.-M (Ed.) (1994). Journeys into cross-cultural psychology. Lisse: Swets & Zeitlinger.
Boyer, P. (2001). Religion explained: The evolutionary origins of religious thought. New York:
Basic Books.
Braam, A.W., Sonnenberg, C. M., Beekman, A. T. F., Deeg, D. J. H. & Tilburg, W. van (2000).
Religious denomination as a symptom-formation factor of depression in older Dutch citizens.
International Journal of Geriatric Psychiatry, 15, 458–466.
Brienen, T. (1978). Bevinding: Aard en functie van de geloofsbeleving. [Bevinding: The nature
and function of the experience of faith] Kampen: Kok.
Brienen, T. (Ed.) (1986). De Nadere Reformatie. [The Further Reformation] Den Haag:
Boekencentrum.
Brienen, T. (Ed.) (1989). De Nadere Reformatie en het Gereformeerd Piëtisme. [The Further
Reformation and Reformed Pietism] Den Haag: Boekencentrum.
Brienen, T. (2003). Mystiek van de Nadere Reformatie. [Mysticism of the Further Reformation]
In J. Baers, G. Brinkman, A. Jelsma & O. Steggink (Eds.), Encyclopedie van de mystiek:
Fundamenten, tradities, perspectieven [Encyclopedia of mysticism: Foundations, traditions,
perspectives] (pp. 753–759). Kampen/Tielt: Kok/Lannoo.
Brinkgreve, C. (1984). Psychoanalyse in Nederland [Psychoanalysis in the Netherlands].
Amsterdam: Arbeiderspers.
Brown, L.B. (1987). The psychology of religious belief. London: Academic Press.
Browning, D.S. (1987). Religious thought and the modern psychologies: A critical conversation
in the theology of culture. Philadelphia: Fortress.
Bruin, A. A. de (1985). Het ontstaan van de schoolstrijd: Onderzoek naar de wortels van de schoolstrijd
in de Noordelijke Nederlanden gedurende de eerste helft van de 19e eeuw; een cultuurhistorische
studie [The emergence of the school funding controversy: Research on the roots of the
school funding controversy in the northern Netherlands during the first half of the 19th century;
a cultural-historical study]. (Doctoral dissertation, University of Leiden, The Netherlands).
Brümmer, V. (Ed.) (1991). Interpreting the universe as creation. Kampen: Kok.
Bruner, J. (1990). Acts of meaning. Cambridge, MA: Harvard University Press.
Bruner, J. (1992). The narrative construction of reality. In H. Beilin & P. B. Putall (Eds.), Piaget’s
theory: Prospects and possibilities (pp. 229–248). Hillsdale: Erlbaum.
Bruner, J. (1997). The culture of education. Cambridge, MA: Harvard University Press.
Bucher, A.A. (2004). Psychobiographien religiöser Entwicklung: Glaubensprofile zwischen
Individualität und Universalität. [Psychobiographies of religious development: Religious
profiles between individuality and universality] Stuttgart: Kohlhammer.
Bucher, A.A. (2007). Psychologie der Spiritualität. Handbuch. [Psychology of spirituality.
A handbook.] Weinheim: Beltz.
Bühler, K. (1908). Nachtrag: Antwort auf die von W. Wundt erhobenen Einwände gegen die
Methode der Selbstbeobachtung an experimentell erzeugten Erlebnissen. [Afterword: Response
245Bibliography
to Wundt’s objections to the method of self-observation in experimentally produced experiences]
Archiv für die Gesamte Psychologie, [Archive for all Psychologies] 12, 93–123.
Bühler, K. (1909). Zur Kritik der Denkexperimente. [Critics of thought experiments] Zeitschrift
für Psychologie, [Journal of Psychology] 51, 108–118.
Bühler, K. (1927). Die Krise der Psychologie. [The crisis of psychology] Jena: Fischer.
Bulkeley, K. (2005). Soul, psyche, brain. New Directions in the study of religion and brain-mind
science. New York. Palgrave.
Burke, P. (1980). Sociology and history. London: Allen & Unwin.
Cahan, E.D. & White, S. H. (1992). Proposals for a second psychology. American Psychologist,
47, 224–235.
Capps, D. (1997). Men, religion and melancholia: James, Otto, Jung and Erikson. New Haven/
London: Yale University Press.
Capps, D. (2000). Jesus: A psychological biography. St. Louis: Chalice.
Capps, D. (Ed.) (2001). Freud and Freudians on religion: A reader. New Haven/London: Yale
University Press.
Capps, D. & Dittes, J. E. (Eds.) (1990). The hunger of the heart: Reflections on the Confessions
of Augustine. West Lafayette, IN: Society for the Scientific Study of Religion.
Carrette, J. (Ed.) (2005). William James and “The Varieties of Religious Experience”: A centenary
celebration. London/New York: Routledge.
Carrette, J. & King, R. (2005). Selling spirituality: The silent takeover of religion. Abingdon/New
York: Routledge.
Carroll, M.P. (1986). The cult of the Virgin Mary: Psychological origins. Princeton: Princeton
University Press.
Carroll, M.P. (2002). The penitente brotherhood: Patriarchy and Hispano-Catholicism in New
Mexico. Baltimore: John Hopkins University Press.
Carruthers, M.J. (1990). The book of memory: A study of memory in medieval culture. Cambridge:
Cambridge University Press.
Cashwell, C.S. & Young, J.S. (Eds.) (2005). Integrating spirituality and religion into counselling:
A guide to competent practice. Alexandria, VA: American Counseling Association.
Cermak, L.S. (1989). Synergistic ecphory and the amnestic patient. In H. L. Roediger & I. M.
Craik (Eds.), Varieties of memory and consciousness (pp. 121–131). Hillsdale: Erlbaum.
Chorus, A. (1943). Psychologische verschillen tussen protestanten en katholieken in Nederland
[Psychological differences between Protestants and Catholics in the Netherlands]. Het
Gemenebest [The Commonwealth], 34–57, 65–89.
Chorus, A. (1964). De Nederlander innerlijk en uiterlijk: Een karakteristiek [The Dutchman,
inside and out: A portrait]. Leiden: Sijthoff.
Christensen, S.M. & Turner, D.R. (1993). Folk psychology and the philosophy of mind. Hillsdale,
NJ: Lawrence Erlbaum Associates.
Clarke, I. (Ed.) (2001). Psychosis and spirituality: Exploring the new frontier. London: Whurr.
Clément, C. & Kakar, S. (1993). La folle et le saint. [The lunatic and the saint] Paris: Éditions du Seuil.
Cohen, C.L. (1986). God’s caress: the psychology of puritan religious experience. New York:
Oxford University Press.
Cohen, E. (2007). The mind possessed: The cognition of spirit possession in an Afro-Brazilian
religious tradition. Oxford/New York: Oxford University Press.
Cole, M. (1995). Culture and cognitive development: From cross-cultural research to creating
systems of cultural mediation. Culture & Psychology, 1, 25–54.
Cole, M. (1996). Cultural psychology: A once and future discipline. Cambridge, MA: Belknap
Press/Harvard University Press.
Coon, D.J. (1992). Testing the limits of sense and science. American experimental psychologists
combat spiritualism, 1880–1920. American Psychologist, 47, 143–151.
Corbett, L. (1996). The religious function of the psyche. London/New York: Routledge.
Corbin, A. (1982/1986). The foul and the fragrant: Odor and the French social imagination.
Leamington: Berg.
246 Bibliography
Crawford, V.M & Valsiner, J. (1999). Varieties of discursive experience in psychology: Culture
understood through the language used. Culture & Psychology, 5, 259–269.
Crocket, C. (2007). Interstices of the Sublime: Theology and psychoanalytic theory. New York:
Fordham University Press.
Csordas, Th.J. (1990). Embodiment as a paradigm for anthropology. Ethos, 18, 5–47.
Cushmann, Ph. (1990). Why the self is empty: Toward a historically situated psychology.
American Psychologist, 45, 599–611.
Danziger, K. (1990). Constructing the subject: Historical origins of psychological research.
Cambridge: Cambridge University Press.
Danziger, K. (1997). Naming the mind: How psychology found its language. London: Sage.
Danziger, K. (2001a). Wundt and the temptations of psychology. In R.W. Rieber & D.K. Robinson
(Eds.), Wilhelm Wundt in history: The making of a scientific psychology (pp. 69–94). New
York: Kluwer/ Plenum.
Danziger, K. (2001b). The unknown Wundt: Drive, apperception and volition. In R. W. Rieber &
D.K. Robinson (Eds.), Wilhelm Wundt in history: The making of a scientific psychology
(pp. 95–120). New York: Kluwer/ Plenum.
Danziger, K. (2008). Marking the mind: A history of memory. Cambridge: Cambridge University
Press.
Darley, J. & Batson, C. D. (1973). From Jerusalem to Jericho: A study of situational and dispositional
variables in helping behavior. Journal of Personality and Social Psychology, 27,
100–108.
Day, J.M. (1993). Speaking of belief: Language, performance, and narrative in the psychology of
religion. International Journal for the Psychology of Religion, 3, 213–230.
Day, J. (2002). Religious development as discursive construction. In C. A. M. Hermans, G. Immink,
A. de Jong & J. van der Lans (Eds.), Social constructionism and theology (pp. 63–89). Leiden:
Brill.
DeBruijn, J. (1998). De betekenis van documentatiecentra voor het kerkelijk erfgoed [The significance
of documentation centers for the church’s legacy]. In J. de Bruijn, P. N. Holtrop & B. Woelderink
(Eds.), “Een lastige erfenis”: Kerkelijke archieven van de twintigste eeuw [“A troublesome legacy”:
Church archives of the twentieth century] (pp. 51–70). Zoetermeer: Meinema.
Deconchy, J.-P. (1987). [Review of J.A. Belzen & J.M. van der Lans (1986), Current issues in the
psychology of religion]. Archives de Sciences Sociales des Religions, 63, 305–306.
Dekker, G. & Peters, J. (1989). Gereformeerden in meervoud: Een onderzoek naar levensbeschouwing
en waarden van de verschillende gereformeerde stromingen. [Being Reformed in the plural:
An inquiry into the philosophy of life and values of the different currents] Kampen: Kok.
Dekker, P. & Ester, P. (1996). Depillarization, deconfessionalization and de-ideologization: Empirical
trends in Dutch society, 1958–1992. Review of Religious Research, 37(4), 325–341.
Delany, P. (1969). British autobiography in the seventeenth century. London: Routledge & Kegan
Paul.
Delumeau, J. (1982/1990). Sin and fear: The emergence of a western guilt culture, 13th-18th
centuries. New York: Saint Martin’s Press.
Demos, J. (1988). Shame and guilt in early New England. In C. Z. Stearns & P. N. Stearns (Eds.),
Emotion and social change: Toward a new psychohistory (pp. 69–86). New York: Holmes
& Meier.
Denzin, N.K. & Lincoln, Y.S. (Eds.) (2000). Handbook of qualitative research. (2nd. ed.) Thousand
Oaks, CA: Sage.
Derks, F.C.H. (1990). Religieuze attitudetheorieën. [Religious atittude theories] (Doctoral
dissertation, University of Nijmegen, The Netherlands).
Dewey, J. (1938/1963). Experience and education. New York: Macmillan.
Diener, E. & Diener, M. (1995). Cross-cultural correlates of life satisfaction and self-esteem.
Journal of Personality and Social Psychology, 68, 653–663.
Dierickx, G. (1986). De sociologen en de verzuiling: Over het nut van deterministische en
strategische paradigmata [Sociologists and pillarization: On the usefulness of deterministic
and strategic paradigms]. Tijdschrift voor Sociologie [Journal for Sociology], 7, 509–549.
247Bibliography
Digby, A. (1985). Madness, morality and medicine: A study of the York Retreat, 1796–1914.
Cambridge: Cambridge University Press.
Dijksterhuis, E.J. (1986). The mechanization of the world picture: Pythagoras to Newton.
Princeton: Princeton University Press.
Dilthey, W. (1894/1964). Ideen über eine beschreibende und zergliedernde Psychologie. [Ideas on
a descriptive and an analysing psychology] In Gesammelte Schriften. [Complete works] Band
5 (pp. 139–241). Stuttgart: Teubner.
Dilthey, W. (1910). Der Aufbau der geschichtlichen Welt in den Geis�teswissenschaften. [The
construction of the historical world in the humanities] In Gesammelte Schriften. [Complete
works] Bd. €7 (pp. 79–188). Stuttgart: Teubner.
Diriwächter, R. (2004). Völkerpsychologie: The synthesis that never was. Culture & Psychology,
10, 85–109.
Dittes, J.E. (1973). Beyond William James. In C. Y. Glock & P. H. Hammond (Eds.), Beyond the
classics? Essays in the scientific study of religion (pp. 291–354), New York: Harper and Row.
Dixon, S.L. (1999). Augustine: The scattered and gathered self. St. Louis, Mo: Chalice Press.
Dockett, K.H., Dudley-Grant, G.R. & Bankart, C.P. (Eds.) (2003). Psychology and Buddhism:
From individual to global community. New York/Dordrecht: Kluwer Academic/Plenum
Publishers.
Doorn, J.A.A. van (1956). Verzuiling: Een eigentijds systeem van sociale controle [Pillarization:
A contemporary system of social control]. Sociologische Gids [Sociological Guide], 5, 41–49.
Doorn, J.A.A. van (1985). Tolerantie als tactiek [Tolerance as tactic]. Intermediair [Intermediary],
21 (51), 31.
Driesch, H. (1925). The crisis in psychology. Princeton, NJ: Princeton University Press.
Duffhues, T. (1980). Het georganiseerd katholicisme in Nederland. [Organized Catholicism in the
Netherlands] Jaarboek van het Katholiek Documentatie Centrum [Yearbook of the Catholic
Documentation Center], 10, 135–159.
Duffhues, T. (1987). Staat “de wankele zuil” nog overeind? Een verkenning van de recente
literatuur over verzuiling en ontzuiling [Is “the shaky pillar” still standing? An exploration of
the recent literature on pillarization and depillarization]. Jaarboek van het Katholiek
Documentatie Centrum [Yearbook of the Catholic Documentation Center], 17, 134–162.
Duffhues, T. & Vugt, J. van (1980). Literatuur over verzuiling en ontzuiling [Literature on pillarization
and depillarization]. Jaarboek van het Katholiek Documentatie Centrum [Yearbook
of the Catholic Documentation Center], 10, 161–170.
Duijker, H.C.J. (1981). Mentaliteit: Een gedragsdeterminant? [Mentality: A determinant of behaviour?]
Symposium, 3, 129–138.
Dunde, S.R. (Ed.) (1993). Wörterbuch der Religionspsychologie. [Dictionary of psychology of
religion] Gütersloh: Mohn.
Durkheim, E. (1912). Les formes élémentaires de la vie religieuse: Le système totémique en
Australie. [The elementary forms of religious life] Paris: Alcan.
Eckardt, G. (Ed.) (1997). Völkerpsychologie: Versuch einer Neuentdeckung. Texte von Lazarus,
Steinthal und Wundt. [Folk psychology: Attempt to a rediscovery. Texts by Lazarus, Steinthal
and Wundt] Weinheim: Psychology VerlagsUnion.
Eckensberger, L. H. (1995). Activity of action: Two different roads towards an integration of
culture into psychology? Culture & Psychology, 1, 67–80.
Edie, J.M. (1987). William James and phenomenology. Bloomington: Indiana University Press.
Edwards, D. & Potter, J. (1992). Discursive psychology. London: Sage.
Eigen, M. (1981). The area of faith in Winnicott, Lacan and Bion. International Journal of
Psychoanalysis, 62, 413–433.
Eigen, M. (1998). The psychoanalytic mystic. London: Free Association Books.
Elias, N. (1939/1978–82). The civilizing process (2 vols.). Oxford: Blackwell.
Elias, N. & Scotson, J.L. (1965). The established and the outsiders: A sociological inquiry into
community problems. London: Cass.
Ellemers, J.E. (1984). Pillarization as a process of modernization. Acta Politica, 19, 129–144.
Ellemers, J.E. (1996). Pillarization as a process of modernization. Acta Politica, 31, 524–538.
248 Bibliography
Ellenberger, H.F. (1970). The discovery of the unconsciousness. New York: Basic Books.
Ellens, J. H. (Ed.) (2004). The destructive power of religion: Violence in Judaism, Christianity,
and Islam. Volume 2: Religion, psychology, and violence. Westport, CT/London: Praeger.
Ellens, J.H. & Rollins, W.G. (Eds.) (2004). Psychology and the Bible. (four volumes) Westport,
CT/London: Praeger.
Elms, A.C. (1994). Uncovering lives: The uneasy alliance of biography and psychology. New York:
Oxford University Press.
Emmons, R.A. & Paloutzian, R.F. (2003). The psychology of religion. Annual Review of Psychology,
54, 377–402.
Erikson, E.H. (1956). The problem of ego identity. Journal of the American Psychoanalytic
Association, 4, 56–118.
Erikson, E.H. (1958). Young man Luther: A study in psychoanalysis and history. New York: Norton.
Eugen, M. (1981). The area of faith in Winnicott, Lacan and Bion. International Journal of
Psychoanalysis, 62, 413–433.
Evans, D. (1996). An introductory dictionary of Lacanian psychoanalysis. London/New York:
Routledge.
Faber, M.D. (2004). The psychological roots of religious belief: Searching for angels and the
parent-god. Amherst, NY: Prometheus.
Faiver, C, Ingersoll, R. E., O’Brien, E. & McNally, C. (2001). Explorations in counselling and
spirituality: Philosophical, practical and personal reflections. Belmont, CA: Wadsworth/
Thomson Learning.
Farberow, N. L. (Ed.) (1963). Taboo topics. New York: Prentice Hall.
Fèbvre, L. (1942/1982). The problem of unbelief in the sixteenth century: The religion of Rabelais.
Cambridge, MA: Harvard University Press.
Feil, E. (1986). Religio: Die Geschichte eines neuzeitlichen Grundbegriffs vom Frühchristentum
bis zur Reformation. [Religio: The history of a modern basic concept from Early Christianity
to Reformation] Göttingen: Vandenhoeck & Ruprecht.
Feil, E. (1997). Religio. Band II: Die Geschichte eines neuzeitlichen Grundbegriffs vom
Frühchristentum bis zur Reformation (ca. 1540–1620). [Religio: The history of a modern basic
concept from Early Christianity to Reformation] Göttingen: Vandenhoeck & Ruprecht.
Festinger, L., Riecken, H. W. & Schachter, S. (1956). When prophecy fails. Minneapolis: University
of Minnesota Press.
Fitzgerald, T. (2000). The ideology of religious studies. New York: Oxford University Press.
Fitzgerald, T. (2007). Discourse on civility and barbarity. New York: Oxford University Press.
Flick, U., Kardorff, E. von & Steinke, I. (Eds.) (2000). Qualitative Forschung: Ein Handbuch.
[Qualitative research: A handbook] Hamburg: Rowohlt.
Florijn, H. (1991). De Ledeboerianen: Een onderzoek naar de plaats, invloed en denkbeelden van
hun voorgangers tot 1907. [The Ledeboerians: A study of the place, influence, and ideas of
their ministers up until 1907] Houten: Den Hertog.
Fogel, A. (1993). Developing through relationships. New York: Harvester Wheatsheaf.
Fortmann, H.M.M. (1964–1968). Als ziende de Onzienlijke: Een cultuurpsychologische studie
over de religieuze waarneming en de zogenaamde religieuze projectie. [Seeing the Unseeable:
A cultural-psychological study on religious perception and the so-called religious projection]
(4 vols.) Hilversum: Brand.
Fortmann, H.M.M. (1968). Hindoes en boeddhisten: Dagboekaantekeningen en reisbrieven.
[Hindus and Buddhists: Diary notes and journey letters] Baarn: Ambo.
Fortmann, H.M.M. (1971). Inleiding tot de cultuurpsychologie. [Introduction to the psychology of
culture] Baarn: Ambo.
Foucault, M. (1975/1977). Discipline and punish: The birth of the prison. London: Lane.
Fox, D. & Prilleltensky, I. (Ed.) (1997). Critical psychology: An introduction. London: Sage.
Frame, M.W. (2003). Integrating religion and spirituality into counselling. Pacific Grove, CA:
Thomson/Brooks/Cole.
Freud, S. (1907/1959). Obsessive actions and religious practices. In The standard edition of the
complete psychological works of Sigmund Freud, vol. 9 (transl. & ed. J. Strachey; pp. 115–127).
London: Hogarth.
249Bibliography
Freud, S. (1910/19642
). Leonardo da Vinci and a memory of his childhood. In The standard
edition of the complete psychological works of Sigmund Freud, vol. 11 (transl. & ed. J.
Strachey; pp. 63–137). London: Hogarth.
Freud, S. (1913/19644
). Totem and taboo. In The standard edition of the complete psychological
works of Sigmund Freud, vol. 13 (transl. & ed. J. Strachey; pp. 1–161). London: Hogarth.
Freud, S. (1914/1975). Zur Einführung des Narzißmus. [Introduction to narcism] In Freud:
Studienausgabe. Vol. 3 (Eds. A. Mitscherlich, A. Richards & J. Strachey; pp. 37–68).
Frankfurt: Fischer.
Freud, S. (1917/19715
). Introductory lectures on psycho-analysis. (The standard edition of the complete
psychological works of Sigmund Freud, vol. 15; transl. & ed. J. Strachey). London: Hogarth.
Freud, S. (1918/1963). The taboo of virginity. In The standard edition of the complete psychological
works of Sigmund Freud, vol. 16 (transl. & ed. J. Strachey; pp. 7–122). London:
Hogarth.
Freud, S. (1921/1955). Group psychology and the analysis of the ego. In The standard edition of
the complete psychological works of Sigmund Freud, vol. 18 (transl. & ed. J. Strachey;
pp. 69–143). London: Hogarth.
Freud, S. (1927/1961). The future of an illusion. In The standard edition of the complete psychological
works of Sigmund Freud, vol. 21 (transl. & ed. J. Strachey; pp. 1–56). London: Hogarth.
Freud, S. (1928/1961). A religious experience. In The standard edition of the complete psychological
works of Sigmund Freud, vol. 21 (transl. & ed. J. Strachey; pp. 167–172). London: Hogarth.
Freud, S. (1930/1961). Civilization and its discontents. In The standard edition of the complete
psychological works of Sigmund Freud, vol. 21 (transl. & ed. J. Strachey; pp. 64–145).
London: Hogarth.
Freud, S. (1933/19642
). New introductory lectures on psycho-analysis. In The standard edition
of the complete psychological works of Sigmund Freud, vol. 22 (transl. & ed. J. Strachey;
pp. 5–182). London: Hogarth.
Freud, S. (1960). Briefe 1873–1939 (Ed. E. L. Freud). Frankfurt a.M.: Fischer.
Fromm, E. (1950). Psychoanalysis and religion. New Haven: Yale University Press.
Fukuyama, M. A. & Sevig, T. D. (1999). Integrating spirituality into multicultural counselling.
London: Sage.
Funder, D. (2002). Why study religion? Psychological Inquiry, 13, 213–214.
Gadamer, H. G. (1960/1986). Truth and method. New York: Crossroad.
Gadlin, H. (1992). Lacan explicated [review of J. Scott Lee (1990), Jacques Lacan]. Contemporary
Psychology, 37 (9), 888.
Gauld, A. & Shotter, J. (1977). Human action and its psychological investigation. London:
Routledge and Kegan Paul.
Gay, V.P. (1989). Understanding the Occult: Fragmentation and repair of the Self. Minneapolis:
Fortress Press.
Geels, A. (1980). Mystikerna Hjalmar Ekström 1885–1962. [Mystic Hjalmar Ekström 1885–1962]
Malmö: Doxa.
Geels, A. (1989). Skapande mystik: En psykologisk studie av Violet Tengbergs religiösa visioner
och konstnärliga skapande. [Creative mysticism: a psychological study of Violet Tengberg’s
religious visions and artistic creations] Löberöd: Plus Ultra.
Geels, A. (1991). Att möta Gud i kaos: Religiösa visioner i dagens Sverige. [Encounter with God
in chaos: Religious visions in contemporary Sweden] Stockholm: Norstedts Förlag.
Geels, A. (1997). Subud and the Javanese mystical tradition. Richmond (GB): Curzon.
Geertz, C. (1973). The interpretation of cultures. New York: Basic Books.
Geertz, C. (1983). Local knowledge: Further essays in interpretive anthropology. New York:
Basic Books.
Geertz, C. (1997). Learning with Bruner. The New York Review, April 10, 22–24.
Gehlen, A. (1961). Anthropologische Forschung zur Selbstbegegnung und Selbstentdeckung des
Menschen. [Anthropological research for selfencountering and selfdiscovering of mankind]
Hamburg: Rowohlt.
Gergen, K.J. (1973). Social psychology as history. Journal of Personality and Social Psychology,
26 (2), 309–320.
250 Bibliography
Gergen, K.J. (1985). The social constructionist movement in modern psychology. The American
Psychologist, 40, 266–275.
Gergen, K.J. (1993). Belief as relational resource. The International Journal for the Psychology
of Religion, 3 (4), 231–235.
Gergen, K.J. (1994). Realities and relationships: Soundings in social construction. Cambridge,
MA: Harvard University Press.
Gergen, K.J. (1999). Invitation to social construction. London: Sage.
Gerth, H. & Mills, C. W. (1953). Character and social structure: The psychology of social institutions.
New York: Harcourt/Brace.
Ginzburg, C. (1986/1989). Clues, myths, and the historical method. Baltimore: John Hopkins
University.
Girgensohn, K. (1921/1930). Der Seelische Aufbau des Religiösen Erlebens: Eine religionspsychologische
Untersuchung auf Experimenteller Grundlage. [The psychological structure of
religious experiences: A religious-psychological investigation based on experimental research]
Gütersloh: Bertelsmann.
Giorgi, A. (1976). Phenomenology and the foundations of psychology. In W. J. Arnold (Ed.), Conceptual
foundations of psychology (pp. 281–408). Lincoln/London: University of Nebraska Press.
Glaser, B.G. & Strauss, A. L. (1967). The discovery of grounded theory: Strategies for qualitative
research. Chicago: Aldine.
Glock, C.Y. & Stark, R. (1965). Religion and society in tension. Chicago: Harper & Row.
Godin, A. (1987). [Review of J.A. Belzen & J.M. van der Lans (1986), Current issues in the
psychology of religion]. Lumen Vitae, 47, 455.
Goffman, E. (1951). Symbols of class status. British Journal of Sociology, 2, 294–304.
Goffman, E. (1961). Asylums: Essays on the social situation of mental patients and other inmates.
Chicago: Aldine.
Goldberger, N.R. & Veroff, J.B. (Eds.) (1995). The culture and psychology reader. New York/
London: New York University Press.
Gomperts, W.J. (1992). De opkomst van de sociale fobie: Een sociologische en psychologische
studie naar de maatschappelijke verandering van psychische verschijnselen. [The rise of social
phobia: a sociological and psychological study into the societal change of psychic phenomena]
Amsterdam: Bert Bakker.
Gone, J.P., Miller, P.J. & Rappaport, J. (1999). Conceptual narrative as normatively oriented: The
suitability of past personal narrative for the study of cultural identity. Culture & Psychology,
5, 371–398.
Gooyer, A.C. de (1964). Het beeld der vad’ren: Een documentaire over het leven van het
protestants-christelijk volksdeel in de twintiger en dertiger jaren [The image of the fathers:
A documentary on the life of the Protestant community during the twenties and thirties].
Baarn: Bosch & Keuning.
Gorsuch, R.L. (1984). Measurement: The boon and bane of investigating the psychology of religion.
American Psychologist, 39, 201–221.
Goudsblom, J. (1979). De Nederlandse samenleving in ontwikkelingsperspectief. [Dutch society
from developmental perspective] Symposium, 1, 8–27.
Graafland, C. (1991). Bevinding. In W. Aantjes (Ed.), Gereformeerden en het gesprek met de
cultuur. [The Reformed and the dialogue with culture] Zoetermeer: Boekencentrum.
Grad, H., Blanco, A., & Georgas, J. (Eds.) (1996). Key issues in cross-cultural psychology. Lisse:
Swets & Zeitlinger.
Greil, A.L. & Bromley, D.G. (Eds) (2003). Defining religion: Investigating the boundaries
between the sacred and the secular. Oxford: Elsevier Science.
Groenendijk, L.F. (1993). De spirituele autobiografie als bron voor onze kennis van de religieuze
opvoeding en ontwikkeling van Nederlandse piëtisten [The spiritual autobiography as source
for our knowledge of the religious upbringing and development of Dutch pietists]. In L. F.
Groenendijk & J. C. Sturm (Eds.), Leren geloven in de lage landen: Facetten van de geschiedenis
van de religieuze opvoeding [Learning to believe in the low countries: Facets of the
251Bibliography
history of religious education] (pp. 57–90). Amsterdam: Vrije Universiteit (Department of
Historical Pedagogy).
Groot, A.D. de (1961/1969). Methodology: Foundations of inferences and research in the behavioral
sciences. (transl. J.A.A. Spiekerman) The Hague: Mouton.
Groot, F. (1992). Roomsen, rechtzinnigen en nieuwlichters: Verzuiling in een Hollandse plattelandsgemeente,
Naaldwijk 1850–1930 [Catholics, Reformed and modernists: Pillarization in
the Dutch country town of Naaldwijk, 1850–1930]. Hilversum: Verloren.
Grotstein, J. (1983). Some perspectives in self psychology. In A. Goldberg (Ed.), The future of
psychoanalysis (pp. 165–201). New York: International Universities Press.
Grünbaum, A.A. (1928). Het ik-bewustzijn en de psychische ontwikkeling. [Self-consciousness
and psychological development] Utrecht: s.n.
Guignon, C. (1998). Narrative explanation in psychotherapy. American Behavioral Scientist, 41,
558–577.
Gundry, M.R. (2006). Beyond psyche: The symbol and transcendence in C.G. Jung. New York. Lang.
Guntrip, H. (1969). Religion in relation to personal integration. British Journal of Medical
Psychology, 42, 323–333.
Guthrie, S.E. (1993). Faces in the clouds: A new theory of religion. New York: Oxford University
Press.
Haartman, K. (2004). Watching and praying: Personality transformation in eighteen century
British Methodism. Amsterdam: Rodopi.
Hall, G.S. (1904). Adolescence: Its psychology and its relations to physiology, anthropology,
sociology, sex, crime, religion, and education, (2 vols.) New York: Appleton.
Hall, G.S. (1917). Jesus, the Christ, in the light of psychology. New York: Doubleday.
Hansen-Löve, A. (1986). Der Diskurs der Konfessionen. [The discussion among the confessions]
In F. Dostojewski, Der Jüngling [The young man] (pp. 874–910). Munich: Piper.
Harinck, C. (1980). De bekering. [Conversion] Utrecht: Den Hertog.
Harré, R. (Ed.) (1986). The social construction of emotions. Oxford: Blackwell.
Harré, R. (1992). The second cognitive revolution. American Behavioral Scientist, 36, 3–7.
Harré, R. & Gillett, G. (1994). The discursive mind. London: Sage.
Harré, R. & Stearns, P. (1995). Discursive psychology in practice. London: Sage.
Haußig, H.-M. (1999). Der Religionsbegriff in den Religionen: Studien zum Selbst-und
Religionsverständnis in Hinduismus, Buddhismus, Judentum, Islam. Berlin/Bodenheim: Philo.
Haute, P. van (1993). Zijn en zelf. [Being and self] In J. M. Broekman, H. Feldmann & P. van
Haute, Ziektebeelden [Images of illness] (pp. 151–179). Leuven: Peeters.
Heelas, P. & Woodhead, L. (2005). The spiritual revolution: Why religion is giving way to spirituality.
Oxford: Blackwell.
Heidegger, M. (1927). Sein und Zeit. Tübingen: Niemeyer.
Hellemans, S. (1985). Elementen van een algemene theorie van verzuiling [Elements of a general
theory of pillarization]. Tijdschrift voor Sociologie [Journal for Sociology], 6, 235–258.
Helminiak, D.A. (1996). The human core of spirituality: Mind as psyche and spirit. Albany, NY:
State University of New York Press.
Hemminger, H. (2003). Grundwissen Religionspsychologie: Ein Handbuch für Studium und
Praxis. [Basic knowledge of the psychology of religion: A handbook for study and practice]
Freiburg: Herder.
Hendriks, J. (1971). De emancipatie der gereformeerden: Sociologische bijdrage tot de verklaring
van enige kenmerken van het huidige gereformeerde volksdeel [The emancipation of the
Calvinists: Sociological contribution to the explanation of several features of today’s Calvinist
population]. Alphen aan de Rijn: Samson.
Henning, C., Murken, S. & Nestler, E. (Eds.) (2003). Einführung in die Religionspsychologie.
[Introduction to the psychology of religion] Paderborn etc.: Schöningh.
Heppe, H. (1879/1979). Geschichte des Pietismus und der Mystik in der Reformirten Kirche,
namentlich der Niederlande. [History of pietism and mysticism in the Reformed Church,
notably in The Netherlands] Kampen: Goudriaan.
252 Bibliography
Herdt, G. & Stephen, M. (Eds.) (1989). The religious imagination in New Guinea. New Brunswick/
London: Rutgers University Press.
Hermans, H.J.M. (1967). Motivatie en prestatie. [Motivation and performance] Amsterdam:
Swets & Zeitlinger.
Hermans, H.J.M. (1970). A questionnaire measure of achievement motivation. Journal of Applied
Psychology, 54, 353–363.
Hermans, H.J.M. (1971). Prestatiemotief en faalangst in gezin en onderwijs, tevens handleiding
bij de Prestatie Motivatie Test voor Kinderen (PMT-K). [Motivation of performance and fear
of failure: Manual to the Performance Motivation Test for Children] Amsterdam: Swets &
Zeitlinger.
Hermans, H.J.M. (1974). Waardegebieden en hun ontwikkeling. [Fields of positioning and their
development] Amsterdam: Swets & Zeitlinger.
Hermans, H.J.M. (1981). Persoonlijkheid en waardering. Deel 1: Organisatie en opbouw der
waarderingen. [Personality and positioning. Part 1: Organization and construction of positions]
Lisse: Swets en Zeitlinger.
Hermans, H.J.M. (1999a). Dialogical thinking and self-innovation. Culture & Psychology, 5,
67–87.
Hermans, H.J.M. (1999b). The innovative potentials of agreement and disagreement in dialogical
history. Culture & Psychology, 5, 491–498.
Hermans, H.J.M. (2001a). The dialogical self: Toward a theory of personal and cultural positioning.
Culture & Psychology, 7, 243–281.
Hermans, H.J.M. (2001b). The construction of a personal position reportoire: Method and practice.
Culture & Psychology, 7, 323–365.
Hermans, H.J.M. (2002). Special issue on the Dialogical Self. Theory & Psychology, 12 (2).
Hermans, H.J.M. (2003). Special issue on the Dialogical Self. Journal of Constructivist
Psychology, 16 (2).
Hermans, H.J.M. & Dimaggio, G. (2007). Self, identity, and globalization in times of uncertainty:
A dialogical analysis. Review of General Psychology, 11, 31–61.
Hermans, H.J.M. & Hermans-Jansen, E. (1995). Self-narratives: The construction of meaning in
psychotherapy. New York: Guilford Press.
Hermans, H.J.M. & Hermans-Jansen, E. (2003). Dialogical processes and the development of
the self. In J. Valsiner & K.L. Connolly (Eds.), Handbook of developmental psychology (pp.
534–559). London: Sage.
Hermans, H.J.M. & Kempen, H.J.G. (1993). The dialogical self: Meaning as movement. San
Diego, CA: Academic Press.
Hermans, H.J.M. & Kempen, H.J.G. (1998). Moving cultures: The perilous problem of cultural
dichotomies in a globalizing society. American Psychologist, 53, 1111–1120.
Hermans, H.J.M., Kempen, H.J.G. & Loon, R.J.P. van (1992). The dialogical self: Beyond individualism
and rationalism. American Psychologist, 47, 23–33.
Hermans, H.J.M., Rijks, T.I. & Kempen,€ H.J.G. (1993). Imaginal dialogues of the self: Theory
and method. Journal of Personality, 61 (2), 207–236.
Hermsen, E. (2006). Faktor Religion: Geschichte der Kindheit vom Mittelalter bis zur Gegenwart.
[Factor religion: History of childhood from the Middle Ages to the present] Köln: Böhlau.
High, D.M. (1967). Language, persons and beliefs: Studies in Wittgenstein’s “Philosophical
Investigations” and religious uses of language. New York: Oxford University Press.
Hijweege, N.H. (2004). Bekering in bevindelijk gereformeerde kring: Een psychologische studie.
[Conversion among bevindelijken: A psychological study] Kampen: Kok.
Hill, P.C. et€al. (2000). Conceptualizing religion and spirituality: Points of commonality, points of
departure. Journal for the Theory of Social Behaviour, 30, 51–77.
Hill, P.C. & Hood, R.W. (Eds.) (1999). Measures of religiosity. Birmingham: Religious Education
Press.
Hill, P.C. & Pargament, K.I. (2003). Advances in the conceptualization and measurement of religion
and spirituality: Implications for physical and mental health research. American Psychologist,
58, 64–74.
253Bibliography
Hill, P.C., Pargament, K.I., Hood, R.W. Jr., McCullough, M.E., Sawyers, J.P., Larson, D.B. &
Zinnbauer, B. (2000). Conceptualizing religiosity and spirituality: Points of commonality.
Journal for the Theory of Social Behavior, 30, 50–77.
Hof, W.J. op ’t (1987). Engelse piëtistische geschriften in het Nederlands, 1598–1622. [English
Pietist writings in Dutch] Rotterdam: Lindenberg.
Hoffman, D. (1982). Der Wege zur Reife: Eine religionspsychologische Untersuchung der
religiösen Entwicklung Gerhard Tersteegens. [The way to maturity: A psychological investigation
of Gerhard Tersteegen’s religious development] Ph.D. dissertation, University of Lund,
Sweden (Studia Psychologiae Religionum Lundensia, 3).
Holm, N.G. (1987). Joels Gud: En religionspsykologisk studie. [Joel’s God: A study in psychology
of religion] Åbo: Åbo Akademi.
Holm, N.G. (1990). Einführung in die Religionspsychologie. [Introduction to the psychology of
religion] München/Basel: Reinhardt.
Holtrop, P.N. (1984). De Afscheiding: Breekpunt en kristallisatiepunt [The Schism: Breaking
point and crystallization point]. In W. Bakker et€al. (Eds.), De Afscheiding van 1834 en haar
geschiedenis [The Schism of 1834 and its history] (pp. 62–99). Kampen: Kok.
Holzkamp, K. (1980). Zu Wundts Kritik an der experimentellen Erforschung des Denkens. [On
Wundt’s criticism on the experimental study of thought] In W. Meischner & A. Metge (Eds.),
Wilhelm Wundt: Progressives Erbe, Wissenschaftsentwicklung und Gegenwart [Wilhelm
Wundt: Progressive legacy, scientific development and modernity] (pp. 141–153). Leipzig:
Karl-Marx-Universität.
Homans, P. (Ed.) (1968). The dialogue between theology and psychology. Chicago/London:
University of Chicago Press.
Homans, P. (1970). Theology after Freud: An interpretative inquiry. New York.
Homans, P. (1979). Jung in context: Modernity and the making of a psychology. Chicago:
University of Chicago Press.
Homans, P. (1989). The ability to mourn: Disillusionment and the social origins of psychoanalysis.
Chicago: University of Chicago Press.
Hood, R.W. Jr. (1975). The construction and preliminary validation of a measure of reported
mystical experience. Journal for the Scientific Study of Religion, 14, 29–41.
Hood, R.W. (Ed.) (1995). Handbook of religious experience. Birmingham, AL.: Religious
Education Press.
Hood, R.W. (1998). When the spirit maims and kills: Social psychological considerations of the
history of serpent handling sects and the narrative of handlers. International Journal for the
Psychology of Religion, 8, 71–96.
Hood, R.W. Jr. (2000). American psychology of religion and The Journal for the Scientific Study
of Religion. Journal for the Scientific Study of Religion, 39, 531–543.
Hood, R.W. (2001). Dimensions of mystical experiences: Empirical studies and psychological
links. Amsterdam/New York: Rodopi.
Hood, R.W. Jr. (2003a). The relationship between religion and spirituality. In A. L. Griel & D.G.
Bromley (Eds.), Defining religion: Investigating the boundries between the sacred and the secular
(pp. 241–264). Oxford: JAI, Elsevier Science. (Religion and the Social Order, Vol. 10).
Hood, R.W. Jr. (2003b). Conceptual and empirical consequences of the unity thesis. In J.A. Belzen
& A. Geels (Eds.), Mysticism: A variety of psychological perspectives (pp. 17–54). Amsterdam/
New York: Rodopi.
Hood, R.W. & Belzen, J.A. (2005). Methods in the psychology of religion. In R. Paloutzian & C.
Park (Eds.), Handbook of the psychology of religion and spirituality (pp. 62–79). Guilford,
New York and London.
Hood, R.W., Spilka, B., Hunsberger, B., & Gorsuch, R. (1996). The psychology of religion:
An empirical approach. (second edition) New York: Guilford.
Hood, R.W. Jr., Hill, P.C. & Spilka, B. (2009). The psychology of religion: An empirical approach.
(4th ed.) New York: Guilford.
Hood, R.W. & Morris, R.J. (1985). Conceptualization of quest: A critical rejoinder to Batson.
Review of Religious Research, 26, 391–397.
254 Bibliography
Hood, R.W. Jr. & Williamson, W.P. (2008). Them that believe: The power and meaning of the
Christian serpent handling tradition. Berkely, CA: University of California Press.
Hoorn, W. van & Verhage, T. (1980). Wilhelm Wundt’s conception of the multiple foundations of
scientific psychology. In W. Meischner & A. Metge (Eds.), Wilhelm Wundt: Progressives Erbe,
Wissenschaftsentwicklung und Gegenwart [Wilhelm Wundt: Progressive legacy, scientific
development and modernity] (pp. 107–120). Leipzig: Karl-Marx-Universität.
Howard, G.S. (1991). Culture tales: A narrative approach to thinking, cross-cultural psychology
and psychotherapy. American Psychologist, 46, 187–197.
Hudson, W.D. (1968). Ludwig Wittgenstein: The bearing of this philosophy upon religious belief.
London: Lutterworth.
Huls, B. (1986). Historische veranderingen in geheugenprocessen bij kinderen. [Historical
changes in childrens’ memory processes] In H. F. M. Peeters & F. J. Mönks (Eds.), De menselijke
levensloop in historisch perspectief [The human course of life in historical perspective]
(pp. 139–153). Assen/Maastricht: Van Gorcum.
Hume, H. (1997). Psychological concepts, their products and consumers. Culture & Psychology,
3, 115–136.
Hunt, R.A. (1972). Mythological-symbolic religious commitment: The LAM-scale. Journal for
the Scientific Study of Religion, 11, 42–52.
Hutch, R.A. (1991). Mortal body, studying lives: Restoring Eros to the psychology of religion.
International Journal for the Psychology of Religion, 1, 193–210.
Hutschemaekers, G.J.M. (1990). Neurosen in Nederland: Vijfentachtig jaar psychische en
maatschappelijk onbehagen. [Neuroses in The Netherlands: 85 years of psychic and societal
discomfort] Nijmegen: SUN.
Hutsebaut, D. (1986). [Review of J.A. Belzen & J.M. van der Lans (1986), Current issues in the
psychology of religion]. Psychologica Belgica, 26, 268–269.
Huyse, L. (1984). Pillarization reconsidered. Acta Politica, 19, 145–158.
Ingleby, D. & Nossent, S. (1986). Cognitieve ontwikkeling en historische psychologie. [Cognitive
development and historical psychology] In H. F. M. Peeters & F. J. Mönks (Eds.), De menselijke
levensloop in historisch perspectief [The human course of life in historical perspective]
(pp. 122–138). Assen/Maastricht: Van Gorcum.
Irwin, G.A., Eijk, C. van der, Hosteyn, J. M. van & Niemöller, B. (1987). Verzuiling, issues,
kandidaten en ideologie in de verkiezingen van 1986 [Pillarization, issues, candidates and
ideologies in the elections of 1986]. Acta Politica, 22, 129–179.
Iyengar, S.S & Lepper, M.R. (1999). Rethinking the value of choice: A cultural perspective on
intrinsic motivation. Journal of Personality & Social Psychology, 76 (3), 349–366.
Jacobs, J.L. & Capps, D. (Eds.) (1997). Religion, society and psychoanalysis: Readings in contemporary
theory. Boulder: Westview Press.
Jahoda, G. (1993). Crossroads between culture and mind: Continuities and change in theories of
human nature. Cambridge, MA: Harvard University Press.
Jahoda, G. (2007). A history of social psychology: From the eighteenth century Enlightenment to
the Second World War. Cambridge/New York: Cambridge University Press.
James, W. (1890). The principles of psychology. London: MacMillan.
James, W. (1902/1907). Die religiöse Erfahrung in ihrer Mannigfaltigkeit: Materialien und
Studien zu einer Psychologie und Pathologie des religiösen Lebens. [The varieties of religious
experience] Leipzig: Hinrich.
James, W. (1902/1958). The varieties of religious experience: A study in human nature. New York:
Mentor Books.
James, W. (1902/1982). The varieties of religious experience: A study in human nature.
Hammondsworth: Penguin.
James, W. (1902/2002). The varieties of religious experience: A study in human nature. London/
New York: Routledge.
Janse, C.S.L. (1985). Bewaar het pand: De spanning tussen assimilatie en persistentie bij de
emancipatie van de bevindelijk gereformeerden. [Guard what has been entrusted to you: The
tension between assimilation and persistence in the case of the emancipation of the ‘bevindelijke’
Reformed] Houten: Den Hertog.
255Bibliography
Jaspers, K. (1917/1997). General psychopathology. (transl. J. Hoenig) Baltimore: John Hopkins
University Press.
Jaspers, K. (1922). Psychologie der Weltanschauungen. Berlin: Springer.
Johnson, E.L. & Jones, S.L. (Eds.) (2000). Psychology & Christianity. Downers Grove, IL:
InterVarsity Press.
Johnson, M. (1987). The body in the mind: The bodily basis of meaning, imagination and reason.
Chicago, Ill.: University of Chicago Press.
Jones, J.W. (1991). Contemporary psychoanalysis and religion: Transference and transcendence.
New Haven: Yale University Press.
Jones, J.W. (1996). Religion and psychology in transition: Psychoanalysis, feminism and theology.
New Haven/London: Yale University Press.
Jones, J.W. (2008). Blood that cries out from the earth: The psychology of religious terrorism.
Oxford/New York: Oxford University Press.
Jong, O.J. de, Spijker, W. van ’t & Florijn, H. (1992). Het eigene van de Nadere Reformatie. [The
characteristic features of the Further Reformation] Houten: Den Hertog.
Jonte-Pace, D. (2001). Speaking the unspeakable: Religion, misogyny and the uncanny mother in
Freud’s cultural texts. Berkeley: University of California Press.
Jonte-Pace, D. (2003). Teaching Freud. New York: Oxford University Press/American Academy
of Religion.
Jonte-Pace, D. & Parsons, W.B. (Eds.) (2001). Religion and psychology: Mapping the terrain.
Contemporary dialogues, future prospects. London/New York: Routledge.
Josselson, R. & Lieblich A. (Eds.) (1993). The narrative study of lives. Vol. 1. London: Sage.
Judd, C. (1926). The psychology of social institutions. New York: Macmillan.
Jung, C.G. (1938/19692
). Psychology and religion. In The collected works of C.G. Jung, vol. 11
(eds. H. Read, M. Fordham & G. Adler; pp. 3–105). Princeton, NJ: Princeton University
Press.
Jung, C.G. (1967/2003). The Spirit in man, art and literature. London/New York: Routledge.
Jüttemann, G. & Thomae, H. (1987). Biographie und Psychologie. [Biography and psychology]
Berlin: Springer.
Kaam, B. van. (1964). Parade der mannenbroeders [Parade of the brothers]. Wageningen: Zomer
& Keuning.
Kääriäinen, K. (1989). Discussion on scientific atheism as a soviet science, 1960–1985. Helsinki:
Suomalainen Tiedeakatemia.
Kaiser, P. (2007). Religion in der Psychiatrie: Eine (un)bewußte Verdrängung? Göttingen:
Vandenhoeck & Ruprecht.
Kakar, S. (1982). Shamans, mystics and doctors: A psychological inquiry into India and its healing
traditions. Boston: Boston Press.
Kakar, S. (1991). The analyst and the mystic: Psychoanalytic reflections on religion and mysticism.
Chicago: University of Chicago Press.
Källstad, T. (1974). John Wesley and the bible: A psychological study. Uppsala: Acta Universitatis
Upsaliensis.
Källstad, T. (1978). Psychological studies on religious man. Stockholm: Almqvist & Wiksell.
Källstad, T. (1987). Levande mystik: En psykologisk undersökning av Ruth Dahlens religiösa
upplevelser. [Living mysticism: a psychological investigation of Ruth Dahlen’s religious
development] Delsbo: Åsak.
Kalweit, P. (1908). Das religiöse apriori. [The religious a priori] Theologische Studien und
Kritiken, [Theological Studies and Reviews] 81, 139–156.
Kamper, D. (Ed.) (1977). Über die Wünsche: Ein Versuch zur Archäologie der Subjektivität. [On
the desires: An essay in the archeology of subjectivity] München/Wien: Hanser.
Kant, I. (1787/1956). Kritik der reinen Vernunft. [Critique of pure reason] (2nd edition)
Wiesbaden: Casel.
Kehoe, N.C. & Gutheil, Th.G. (1993). Ministry or therapy: The role of transference and
countertransference in a religious therapist. In M. L. Randour (Ed.), Exploring sacred
landscapes: Religious and spiritual experiences in psychotherapy. New York: Columbia
University Press.
256 Bibliography
Kernberg, P.F. & Richards, A.K. (1988). Siblings of preadolescents: Their role in the development.
Psychoanalytic Inquiry, 8, 51–65.
Kerr, F. (1986). Theology after Wittgenstein. Oxford: Blackwell.
Ketterij, C. van de (1972). De weg in woorden: Een systematische beschrijving van piëtistisch
woordgebruik na 1900. [The way in words: A systematic account of pietistic word usage after
1900] Assen: Van Gorcum.
King, J.O. (1983). The iron of melancholy: Structures of spiritual conversion in America from the
Puritan conscience to Victorian neurosis. Middletown, CN: Wesleyan University Press.
Kippenberg, H. (2001). Was sucht die Religionswissenschaft unter den Kulturwissenschaften?
[The place of the study of religion in the study of culture] In H. Appelsmeyer & E. BillmanMahecha
(Eds.), Kulturwissenschaft: Felder einer prozeßorientierten wissenschaftlichen
Praxis (pp. 240–275). [The study of culture: Fields of a process orientated academic practice]
Weilerswist: Velbrück.
Kirkpatrick, L.A. (2005). Attachment, evolution and the psychology of religion. New York:
Guilford.
Kitayama, S. & Cohen, D. (Eds.) (2007). Handbook of cultural psychology. New York: Guilford.
Kitayama, S., Duffy, S. & Uchida, Y. (2007). Self as cultural mode of being. In S. Kitayama & D.
Cohen (Eds.), Handbook of cultural psychology (pp. 136–174). New York: Guilford.
Klessmann, M. (2004). Pastoralpsychologie: Ein Lehrbuch. [Pastoral psychology: A textbook]
Neukirchen: Neukirchener Verlag.
Klünker, W.U. (1985). Psychologische Analyse und Theologische Wahrheit: Die ReligionÂ�
spsychologische Methode Georg Wobbermins. [Psychological analysis and theological truth:
Georg Wobbermin’s psychological-religious method] Göttingen: Vandenhoeck & Ruprecht.
Knorr Cetina, K. (1999). Epistemic cultures: How the sciences make knowledge. Cambridge, MA:
Harvard University Press.
Knorr Cetina, K. & Grathoff, R. (1988). Was ist und was soll kultursoziologische Forschung?
[Socio-cultural investigation: What it is and what it should be] Soziale Welt, Sonderband
[Social World, Special edition] 6, 21–36.
Koch, S. & Leary, D.E. (Eds.) (1985). A century of psychology as science. New York: McGraw Hill.
Koenig, H.G. (Ed.) (1998). Handbook of religion and mental health. San Diego: Academic
Press.
Kohut, H. (1966/1985). Forms and transformations of narcissism. In Self psychology and the
humanities: Reflections on a new psychoanalytic approach (pp. 97–123). New York: Norton.
Kohut, H. (1971). The analysis of the self: A systematic approach to the psychoanalytic treatment
of narcissistic personality disorders. New York: International Universities Press.
Kohut, H. (1977). The restoration of the self. New York: International Universities Press.
Kohut, H. (1979). The two analyses of Mr. Z. International Journal of Psycho-Analysis, 60, 3–27.
Kohut, H. (1985). Self psychology and the humanities. New York: Norton.
Kohut, H. & Wolf, E. (1978). The disorders of the self and their treatment: An outline.
International Journal of Psycho-Analysis, 59, 413–425.
Kojève, A. (1947). Introduction à la lecture de Hegel: Leçons sur la phénoménologie de l’esprit.
Paris: Gallimard.
Koppenjan, J. (1986). Verzuiling en interconfessionaliteit in Nederlands-Limburg 1900–1920
[Pillarization and interconfessionality in Dutch Limburg 1900–1920]. Tijdschrift voor Sociale
Geschiedenis [Journal for Social History], 12, 109–134.
Koppenjan, J. (1987). De Limburgse School: Interconfessionalisme en stadsorganisatie [The
Limburg School: Interconfessionalism and urban organisation]. Tijdschrift voor Sociale
Geschiedenis [Journal for Social History], 13, 87–93.
Kotre, J. (1995). White gloves: How we create ourselves through memory. New York: Free Press.
Kripall, J.J. (1995). Kali’s child: The mystical and the erotic in the life and teaching of
Ramakrishna. Chicago: University of Chicago Press.
Kripall, J. (2008). From paradise to paradox: The psychospiritual journey of John Heider. In J. A.
Belzen & A. Geels (Eds.), Autobiography and the psychological study of religious lives.
Amsterdam/New York: Rodopi (in press).
257Bibliography
Kruijt, J.P. (1943). Mentaliteitsverschillen in ons land in verband met godsdienstige verschillen
[Differences in mentality in our country and their relationship to religious differences].
Mensch en Maatschappij [Man and Society], 19, 1–28; 65–83.
Kruijt, J.P. (1957). Levensbeschouwing en groepssolidariteit in Nederland [Philosophy of life and
group solidarity in the Netherlands]. Sociologisch Jaarboek [Sociological Yearbook], 2, 29–65.
Kruijt, J.P. et€al. (1959). Verzuiling [Pillarization]. Zaandijk: Heijnis.
Kruijt, J.P. & Goddijn, W. (1961). Verzuiling en ontzuiling als sociologisch proces [Pillarization
and depillarization as a sociological process]. In A. N. J. den Hollander et€al. (Eds.), Drift en
koers: Een halve eeuw sociale verandering in Nederland [Current and course: A half century
of social change in the Netherlands] (pp. 227–263). Assen: Van Gorcum.
Kuhn, T.S. (1962). The structure of scientific revolutions. Chicago: University of Chicago Press.
Kusch, M. (1999). Psychological knowledge: A social history and philosophy. London/New York:
Routledge.
Laan, M.C. van der (1994). Kohuts zelfpsychologie en de problematiek van tweede-generatieoorlogsgetroffenen
[Kohut’s self psychology and the problem of second generation war victims].
Tijdschrift voor Psychotherapie [Journal for Psychotherapy], 20 (5), 279–292.
Laarse, R. van der (1989). Bevoogding en bevinding: Heren en kerkvolk in een Hollandse provinciestad,
Woerden 1780–1930 [Paternalism and the experience of God: Gentlemen and common
churchgoers in the Dutch provincial town of Woerden, 1780–1930]. (Doctoral dissertation,
University of Amsterdam, The Netherlands.)
Lacan, J. (1949/1977). The mirror stage as formative of the function of the I. In Écrits: A selection
(pp. 1–7). London: Tavistock.
Lacan, J. (1953). Some reflections on the ego. International Journal for Psycho-Analysis, 34, 11–17.
Lacan, J. (1966). Écrits. [Writings] Paris: Seuil.
Lakatos, I. (1978). The methodology of scientific research programmes. Cambridge: Cambridge
University Press.
Lakoff, G. & Johnson, M. (1980). Metaphors we live by. Chicago: University of Chicago Press.
Lamiell, J.T. (2003). Rethinking the role of quantitative methods in psychology. In J. A. Smith, R. Harré
& L. van Langenhove (Eds.), Rethinking methods in psychology (pp. 143–161). London: Sage.
Lans, J.M van der (1986). Introduction to the plenary debate: Two opposed viewpoints concerning
the object of the psychology of religion. In J.A. Belzen & J.M. van der Lans, (Eds.), Current
issues in the psychology of religion (pp. 76–81). Amsterdam: Rodopi.
Lans, J.M. van der (1991a). Interpretation of religious language and cognitive style: A pilot study
with the LAM-scale. In H.N. Malony (Ed.), Psychology of religion: Personalities, problems,
possibilities (pp. 295–312). Grand Rapids, MI: Baker.
Lans, J.M. van der (1991b). What is psychology of religion about? Some considerations concerning
its subject matter. In H.N. Malony (Ed.), Psychology of religion: Personalities, problems, possibilities
(pp. 313–323). Grand Rapids, MI: Baker.
Laucken, U. (1998). Sozialpsychologie: Geschichte, Hauptströmungen, Tendenzen. [Social psychology:
History, principal trends, tendencies] Oldenburg: BIS.
Lave, J., Murtaugh, M. & De la Rocha, O. (1984). The dialectic of arithmetic in grocery shopping.
In B. Rogoff & J. Lave (Eds.), Everyday cognition: Its development in social context (pp.
67–94). Cambridge: Harvard University Press.
Leary, D.E. (1990). Metaphors in the history of psychology. New York: Cambridge University
Press.
Le Bon, G. (1903). The crowd. London: Fisher Unwin.
Lee, F., Hallanhan, M. & Herzog, T. (1996). Explaining real life events: How culture and domain
shape attributions. Personality and Social Psychology Bulletin, 22, 732–741.
Lee, R.R. & Martin, W. (1991). Psychotherapy after Kohut: A textbook of self psychology.
Hillsdale, NJ: The Analytic Press.
Leenders, J.M.M. (1992). Benauwde verdraagzaamheid, hachelijk fatsoen: Families, standen en
kerken te Hoorn in het midden van de negentiende eeuw [Anxious tolerance, precarious
respectability: Families, social position and churches in Hoorn in the mid-nineteenth century].
The Hague: Stichting Hollandse Historische Reeks.
258 Bibliography
Leezenberg, M. & Vries, G. de (2001). Wetenschapsfilosofie voor geesteswetenschappen.
[Philosophy of science for the humanities] Amsterdam: Amsterdam University Press.
Leontiev, A. (1978). Activity, consciousness and personality. Englewoods Cliffs, NJ: Prentice-
Hall.
Leontiev, A. (1981). Problems of the development of the mind. Moscow: Progress.
Leuba, J. (1896). Studies in psychology of religious phenomena: The religious motive, conversion,
facts and doctrines. Worcester, MA: Orpha.
Leupin, A. (2004). Lacan today: Psychoanalysis, science, religion. New York: Other.
Levin, H. (1970). The quixotic principle: Cervantes and other novelists. In M.W. Bloomfield (Ed.),
The interpretation of narrative: Theory and practice (pp. 45–66). Cambridge, MA: Harvard
University Press.
Levine, M. (2000). The positive psychology of Buddhism and yoga: Paths to a mature happiness
with a special application to handling anger. Mahwah, NJ/London: Erlbaum.
Lewin, K. (1948). Resolving social conflicts. New York: Harper.
Lieburg, F.A. van (1991). Levens van vromen: Gereformeerd piëtisme in de achttiende eeuw.
[The lives of the devout: Calvinist pietism in the eighteenth century] Kampen: De Groot
Goudriaan.
Lijphart, A. (1975). The politics of accommodation: Pluralism and democracy in the Netherlands.
Berkeley: University of California Press.
Lijphart, A. (1976). Verzuiling [Pillarization]. In A. Hoogerwerf (Ed.), Verkenningen in de politiek,
Deel 2 [Exploring politics, Part 2]. Alphen aan den Rijn: Samson.
Lijphart, A. (1992). Verzuiling en pacificatie als empirische en normatieve modellen in vergelijkend
perspectief [Pillarization and pacification as empirical and normative models in comparative
perspective]. Acta Politica, 27, 323–332.
Lillard, A, (1998). Ethnopsychologies: Cultural variations in theories of mind. Psychological
Bulletin, 123, 1–32.
Lindeboom, L. (1887). De beteekenis van het christelijk geloof voor de geneeskundige wetenschap,
in het bijzonder voor de psychiatrie [The significance of Christian faith for the healing
sciences, especially psychiatry]. Heusden: Gezelle Meerburg.
Loewenthal, K.M. (1995). Mental health and religion. London: Chapman & Hall.
Loewenthal, K.M. (2000). The psychology of religion: A short introduction. Oxford: Oneworld.
Loewenthal, K. (2007). Religion, culture and mental health. Cambridge/New York: Cambridge
University Press.
Lonner, W.J. & Hayes, S. A. (2007). Discovering cultural psychology: A profile and selective
readings of Ernest E. Boesch. Charlotte, NC: Information Age Publishing.
Lorenzer, A. (1977). Sprachspiel und Interaktionsformen: Vorträge und Aufsätze zu Psychoanalyse,
Sprache und Praxis. [Language game and forms of interaction: lectures and papers on psychoanalysis,
language and praxis] Frankfurt am Main: Suhrkamp.
Lowe, D.M. (1982). History of bourgeois perception. Chicago: University of Chicago Press.
Luria, A.R. (1971). Towards the problem of the historical nature of psychological processes.
International Journal of Psychology, 6, 259–272.
Luria, A.R. (1976). Cognitive development: Its cultural and social foundations. Cambridge, MA:
Harvard University Press.
Luria, A.R. (1979). The making of a mind. Cambridge, MA: Harvard University Press.
Luria, A.R. (1981). Language and cognition. Washington/New York: Winston/Wiley.
Maassen, J. (1987). Interconfessionalisme [Interconfessionalism]. Tijdschrift voor Sociale
Geschiedenis [Journal for Social History], 13, 74–86.
Malony, H.N. (1997). A proposal for a psychology of religious expression. In J.A. Belzen & O.
Wikström (Eds.), Taking a step back: Assessments of the psychology of religion. Stockholm/
Uppsala: Almqvist & Wiksell Intern./Acta Universitatis Upsaliensis.
Malony, H.N. & Lovekin, A. (1985), Glossolalia:€ Social and psychological perspectives. New
York:€ Oxford University Press.
Mancuso, J.C. & Sarbin, T.R. (1983). The self-narrative in the enactment of roles. In T.R. Sarbin
& K.E. Scheibe (Eds.), Studies in social identity (pp. 233–253). New York: Praeger.
259Bibliography
Marcus, P. (2003). Ancient religious wisdom, spirituality, and psychoanalysis. Westport, CT/
London: Praeger.
Markus, H. R., Kitayama, S. & Heiman, R. J. (1996). Culture and “basic” psychological principles.
In E.T. Higgins & A.W. Kruglanski (Eds.), Social psychology (pp. 857–913). New York/
London: Guilford Press.
Marler, P.L. & Hadaway, C.K. (2002). “Being Religious” or “Being Spiritual” in America: A
Zero-Sum Proposition? Journal for the Scientific Study of Religion, 41, 289–300.
Matsumoto, D. (1994a). Cultural influences on research methods and statistics. Pacific Grove,
CA: Brooks/Cole.
Matsumoto, D. (1994b). People: Psychology from a cultural perspective. Pacific Grove, CA:
Brooks/Cole.
Matsumoto, D. (1996). Culture and psychology. Pacific Grove, CA: Brooks/Cole.
Mauss, M. (1938/1985). A category of the human mind: The notion of person; the notion of self
(trans. W.D. Halls). In M. Carrithers, S. Collins & S. Lukes (Eds.), The category of the person:
Anthropology, philosophy, history (pp. 1–25). Cambridge: Cambridge University Press.
McAdams, D.P. (1993). The stories we live by: Personal myths and the making of the self. New
York: Morrow.
McAdams, D.P. (1994a). Can personality change? Levels of stability and growth in personality
across the lifespan. In T.F. Heatherton & J.L. Weinberger (Eds.), Can personality change?
(pp. 299–313). Washington, DC: American Psychological Association.
McAdams, D.P. (1994b). The person: An introduction to personality psychology. (2nd
ed.) Fort
Worth, TX: Harcourt Brace.
McAdams, D.P. (1999). Personal narratives and the life story. In L.A. Pervin & O. John (Eds.),
Handbook of personality: Theory and research (2nd ed.; pp. 478–500). New York: Guilford Press.
McAdams, D.P. (2005). What psychobiographers might learn from personality psychology. In:
William Todd Schultz (Ed.), Handbook of psychobiography (pp. 64–73). New York: Oxford
University Press.
McAdams, D.P. (2006). The redemptive self: Stories Americans live by. New York: Oxford
University Press.
McCutcheon, R.T. (Ed.) (1999). The insider/outsider problem in the study of religion. London/
New York: Cassell.
McCutcheon, R.T. (2003). Manufacturing religion: The discourse on sui generis religion and the
politics of nostalgia. New York: Oxford University Press.
McDargh, J. (1983). Psychoanalytic object relations theory and the study of religion: On faith and
the imaging of God. Lanham, Md.: University Press of America.
McDargh, J. (1993). Rebuilding fences and opening gates: Vergote on the psychology of religion.
The International Journal for the Psychology of Religion, 3 (2), 87–93.
McDougall, W. (1909). An introduction to social psychology. (2nd
edition) Boston: Luce.
McGuire, M.B. (1990). Religion and the body: Rematerializing the human body in the social sciences
of religion. Journal for the Scientific Study of Religion, 29, 283–296.
McKim, D.K. (1992). The mainline Protestant understanding of conversion. In H. N. Malony &
S. Southard (Eds.), Handbook of religious conversion (pp. 123–136). Birmingham, Al.:
Religious Education Press.
Mead, G.H. (1934). Mind, self, and society. Chicago: University of Chicago Press.
Meissner, W.W. (1984). Psychoanalysis and religious experience. New Haven: Yale University
Press.
Meissner, W.W. (1992). Ignatius of Loyola: The psychology of a saint. New Haven: Yale
University Press.
Meissner, W.W. (1995). Thy kingdom come: Psychoanalytic perspectives on the Messiah and the
millennium. Kansas City: Sheed & Ward.
Meissner, W.W. (1996). The pathology of beliefs and the beliefs of pathology. In€ E. Shanfransky
(Ed.), Religion and the clinical practice of psychology (pp. 241–268). Washington, DC:
American Psychological Association.
Meissner, W.W. (1997). Vincent’s religion: The search for meaning. New York: Lang.
260 Bibliography
Merleau-Ponty, M. (1945/1962). Phenomenology of perception. London: Routledge.
Merwe, W.L. & Voestermans, P. P. (1995). Wittgenstein’s legacy and the challenge to psychology.
Theory & Psychology, 5 (1), 27–48.
Messer, S.B., Sass L.A. & Woolfolk,€ R.L. (Eds.) (1988). Hermeneutics and psychological theory.
Brunswick, NJ: Rutgers University Press.
Miert, J. van (1994). Wars van clubgeest en partijzucht: Liberalen, natie en verzuiling, Tiel en
Winschoten 1850–1920 [Aversion to the club mentality and party-mindedness: Liberals, nation
and pillarization in Tiel and Winschoten, 1850–1920]. Amsterdam: Amsterdam University Press.
Miller,J.G.(1999).Culturalpsychology:Implicationsforbasicpsychologicaltheory.Psychological
Science, 10, 85–91.
Miller, J.G. (2001). The cultural grounding of social psychological theory. In A. Tesser &
N. Schwarz (Eds.), Blackwell handbook of social psychology. Vol. 1: Intrapersonal processes
(pp. 22–43). Oxford: Blackwell.
Miller, J.G. (2002). Culture and the self: Implications for psychological theory. In N.J. Smelser &
P.B. Baltes (Eds.), International encyclopedia of the social and behavioral sciences. England:
Elsevier Science.
Miller, J.G. & Bersoff, D.M. (1994). Cultural influences on the moral status of reciprocity and the
discounting of endogenous motivation. Personality and Social Psychology Bulletin, 20,
592–602.
Miller, W.R. (Ed.) (2002). Integrating spirituality into treatment: resources for practitioners.
Washington: American Psychological Association.
Miller, W.R. & Delaney, H.D. (Eds.) (2005). Judeo-Christian perspectives on psychology: Human
nature, motivation and change. Washington: American Psychological Association.
Miller, W.R. & Thoresen, C.E. (2003). Spirituality, religion, and health: An emerging research
field. American Psychologist, 58, 24–35.
Misiak, H. & Sexton, V. S. (1973). Phenomenological, existential and humanistic psychologies:
A historical essay, New York/London: Grune & Stratton.
Misra, G. & Gergen, K.J. (1993). On the place of culture in psychological science. International
Journal of Psychology, 28 (2), 225–243.
Moghaddam, F.M., Taylor, D.M. & Wright, S.C. (1993). Social psychology in cross-cultural perspective.
New York: Freeman.
Mönnich, C.W. (1962). De kerken der Hervorming sinds 1813 [The churches of the Reformation
since 1813]. In A.G. Weiler et€al. (Eds.), Geschiedenis van de Kerk in Nederland [History of
the church in the Netherlands]. Utrecht/Antwerpen: Spectrum.
Mooij, A.W.M. & Widdershoven, G.A.M. (1992). Hermeneutiek en psychologie: Interpretatie in
theorievorming, onderzoek en psychotherapie. [Hermeneutics and psychology: Interpretation
in theorizing, research and psychotherapy] Meppel: Boom.
Morris, M.W., Nisbett, R.E. & Peng, K. (1995). Causal understanding across domains and cultures.
In D. Sperber, D. Premack & A.J. Premack (Eds.), Causal cognition: A multidisciplinary
debate (pp. 577–612). Oxford: Oxford University Press.
Moscovici, S. (1998). Social consciousness and its history. Culture & Psychology, 4, 411–429.
Moss, D.M. (1977). Narzißmus, Empathie und die Fragmentierung des Selbst: Ein Gespräch mit
Heinz Kohut. [Narcism, empathy and the fragmentation of the self: An interview with Heinz
Kohut] Wege zum Menschen, [Roads to man] 29, 49–68.
Much, N. (1995). Cultural psychology. In J.A. Smith, R. Harré & L. van Langenhove (Eds.),
Rethinking psychology (pp. 97–121). London: Sage.
Much, N.C. & Mahapatra (1995). Constructing divinity. In R. Harré & P. Stearns (Eds.),
Discursive psychology in practice (pp. 55–86). London: Sage.
Murisier, E. (1892). Maine de Biran: Esquisse d’une psychologie religieuse. [Maine of Biran:
Sketch of a psychology of religion] Paris: Jouve.
Murisier, E. (1901). Les maladies du sentiment religieux. [The diseases of the religious sentiment]
Paris: Alcan.
Nase, E. & Scharfenberg, J. (Eds.) (1977). Psychoanalyse und Religion. [Psychoanalysis and
religion] Darmstadt: Wissenschaftliche Buchgesellschaft.
261Bibliography
Neeleman, J. & Persand, R. (1995). Why do psychiatrists neglect religion? British Journal of
Medical Psychology, 68, 169–178.
Neisser, U. (1976). Cognition and reality. San Francisco: Freeman.
Newberg, N., d’Aquili, E.G. & Rause, V. (2001). Why God won’t go away: Brain science and the
biology of belief. New York : Ballantine Books.
Nielsen, K. (1982). Introduction to the philosophy of religion. London: Macmillan.
Nørager, T. (1996). Metapsychology and discourse: A note on some neglected issues in the
psychology of religion. International Journal for the Psychology of Religion, 6, 139–149.
Obeyesekere, G. (1981). Medusa’s hair. Chicago: University of Chicago Press.
Obeyesekere, G. (1985). Depression, Buddhism, and the work of culture in Sri Lanka. In A.€Kleinman
& B.€ Good (Eds.), Culture and depression: Studies in the anthropology and cross-cultural
psychiatry of affect and disorder (pp. 134–152). Berkeley: University of California Press.
O’Connor, K.V. (1997). Reconsidering the psychology of religion: Hermeneutical approaches in
the contexts of research and debate. In J.A. Belzen (Ed.), Hermeneutical approaches in psychology
of religion (pp. 85–108). Amsterdam: Rodopi.
O’Connor, K.V. (1998). Religion and mental health: A review of Antoine Vergote’s approach in
“Guilt and desire.” International Journal for the Psychology of Religion, 8, 125–148.
Oelze, B. (1991). Wilhelm Wundt: Die Konzeption der Völkerpsychologie. [Wilhelm Wundt:
Conception of a folk psychology] Münster: Waxmann.
Olbrich, E. (1986). De levensloop in de moderne tijd: historische perspectieven en levenslooppsychologie.
[The course of life in modern time: historical perspectives and psychology of the
course of life] In H. F. M. Peeters & F. J. Mönks (Eds.), De menselijke levensloop in historisch
perspectief [The human course of life in historical perspective] (pp. 84–100). Assen/
Maastricht: Van Gorcum.
Olson, R.P. (Ed.) (2002). Religious theories of personality and psychotherapy: East meets west.
New York/London/Oxford: Haworth.
Os, M. van, & Wieringa, W.J. (Eds.) (1980). Wetenschap en rekenschap, 1880–1980: Een eeuw
wetenschapsbeoefening aan de Vrije Universiteit [Science and accountability, 1880–1980:
A century of scientific inquiry at the Free University]. Kampen: Kok.
Otto, R. (1917/1976). The idea of the Holy: An inquiry into the non-rational factor in the idea of
the divine and its relation to the rational. Oxford: Oxford University Press.
Ouwerkerk, C. van (1986). In afwezigheid van God: Voorstudies tot een psychologie van het geloof.
[In absence of God: Preliminary studies to a psychology of belief] Den Haag: Boekencentrum.
Palmer, M. (1997). Freud and Jung on religion. New York/London: Routledge.
Paloutzian, R.F. (1996). Invitation to the psychology of religion. (2nd ed.) Boston/London: Allyn
& Bacon.
Paloutzian, R.F. & Kirkpatrick, L. E. (Eds.) (1995). Religious influences on personal and societal
well-being. Journal of Social Issues, 51, no.2 (special issue).
Paloutzian, R.F. & Park, C.L. (Eds.) (2005). The handbook of the psychology of religion and
spirituality. New York/London: Guilford.
Paranjpe, A. C. (1998). Self and identity in modern psychology and Indian thought. New York/
London: Plenum Press.
Pargament, K.I. (1990). God help me: Toward a theoretical framework of coping for the psychology
of religion. Research in the Social Scientific Study of Religion, 2, 195–224.
Pargament, K.I. (1997). The psychology of religion and coping: Theory, research, practice. New
York/London: Guilford Press.
Pargament, K.J. (1999). The psychology of religion and spirituality? Yes and no. International
Journal for the Psychology of Religion, 9, 3–16.
Pargament, K.I. (2007). Spiritually integrated psychotherapy: Understanding and addressing the
sacred. New York/London: Guilford Press.
Pargament, K.I., Maton, K.I. & Hess, R.E. (Eds.) (1992). Religion and prevention in mental
health: Research, vision, and action. New York: Haworth Press.
Parsons, W.B. (1999). The enigma of the oceanic feeling: Revisioning the psychoanalytic theory
of mysticism. New York/Oxford: Oxford University Press.
262 Bibliography
Parsons, W.B., D. Jonte-Pace & S.E. Henking (Eds.) (2008). Mourning religion. Charlottesville:
University of Virginia Press.
Patton, M.Q. (2002). Qualitative research and evaluation methods. (3rd ed.) Thousand Oaks,
CA: Sage.
Paul, H. (1910). Über Völkerpsychologie. [On folk psychology] Süddeutsche Monatshefte,
[South-German Monthly] 7 (2), 363–373.
Peeters, H.F.M. (1974). Mensen veranderen: Een historisch-psychologische verhandeling. [People
change: A historical-psychological essay] Meppel: Boom.
Peeters, H.F.M. (1993). Mentaliteitsgeschiedenis en psychologie. [History of mentalities and
psychology] Nederlands Tijdschrift voor de Psychologie, [Dutch Journal for Psychology] 48
(5), 195–204.
Peeters, H.F.M. (1994). Hoe veranderlijk is de mens? Een inleiding in de historische psychologie [How
changeable is the human being? An introduction to historical psychology]. Nijmegen: SUN.
Pepper, S. (1942). World hypotheses. Berkeley, CA: University of California Press.
Pfister, O. (1910). Die Frömmigkeit des Grafen Ludwig von Zinzendorf: Ein psychoanalytischer
Beitrag zur Kenntnis der religiösen Sublimierungsprozesse und zur Erklärung des Pietismus.
[Count Ludwig von Zinzendorf’s piety: A psychoanalytic contribution to the knowledge of the
religious sublimation and to the explanation of pietism] Leipzig: Deuticke.
Pfister, O. (1926). Die Legende Sundar Singhs: Eine auf Enthüllungen protestantischer Augenzeugen
in Indien gegründete religionspsychologische Untersuchung. [The legend of Sundar Singh:
An investigation in psychology of religion based on disclosures by protestant witnesses]
Bern: Haupt.
Pfister, O. (1944/1948). Christianity and fear: A study in history and in the psychology and
hygiene of religion. London: Allen & Unwin.
Phillips, D.Z. (1991). From fantasy to faith: The philosophy of religion and twentieth-century
literature. London: Macmillan.
Phillips, D.Z. (1993). Wittgenstein and Religion. New York: St. Martin’s Press.
Piedmont, R.L. (1999). Does spirituality represent the sixth factor of personality? Spiritual
transcendence and the five-factor model. Journal of Spirituality, 67, 985–1013.
Pietzcker, C. (1983). Einführung in die Psychoanalyse des literarischen Kunstwerks. [Introduction
to the psychoanalysis of the literary artwork] Würzburg: Köninghausen & Neumann.
Plante, T.G. & Sherman, A.C. (Eds.) (2001). Faith and health: Psychological perspectives. New
York: Guilford.
Platvoet, J.G. & Molendijk, A.L. (Eds.) (1999). The pragmatics of defining religion: Contexts,
concepts, and contests. Leiden: Brill.
Pollack, D. (1995). Was ist Religion? Probleme der Definition. [What is religion? Problems of definition]
Zeitschrift für Religionswissenschaft, [Journal for the Study of Religion] 3, 163–190.
Pollmann, T. (1999). De letteren als wetenschappen. [Liberal arts as a science] Amsterdam:
Amsterdam University Press.
Pomerleau, C.S. (1980). The emergence of women’s autobiography in England. In E. C. Jelinek (Ed.),
Women’s autobiography: Essays in criticism (pp. 21–38). Bloomington: Indiana University Press.
Popp-Baier, U. (1998). Das Heilige im Profanen: Religiöse Orientierungen im Alltag. Eine qualitative
Studie zu religiösen Orientierungen von Frauen aus der charisÂ�maÂ�tisch-evangelischen
Bewegung. [The sacred in the profane: Religious orientations in everyday life. A qualitative
studieofreligiousorientationsofwomeninthecharismatic-evangelicalmovement]Amsterdam/
Atlanta: Rodopi.
Popp-Baier, U. (2003). Qualitative Methoden in der Religionspsychologie. [Qualitative methods
in psychology of religion] In R.-Ch. Henning, S. Murken & E. Nestler (Eds.), Einführung in
die Religionspsychologie [Introduction to the psychology of religion] (pp. 184–229).
Paderborn etc.: Schöningh.
Popp-Baier, U. (2010). From religion to spirituality - Megatrend in contemporary society or methodological
artefact? A contribution to the secularization debate from psychology of religion.
/Journal of Religion in Europe, 3/, 1–34.
Popper, K.R. (1934/1959). The logic of scientific discovery. London: Hutchinson.
263Bibliography
Portmann, A. (1951). Zoologie und das neue Bild vom Menschen: Biologische Fragmente zu einer
Lehre vom Menschen. [Zoology and the new image of man; biological fragments for a new
doctrine of mankind] Basel: Schwabe.
Post, H. (1989). Pillarization: An analysis of Dutch and Belgian society. Aldershot [etc.]: Avebury.
Pruyser, P.W. (1983). The play of imagination: Toward a psychoanalysis of culture. New York:
International Universities Press.
Pultz, W. (2007). Nüchternes Kalkül: Nahrungsabstinenz im 16. Jahrhundert. [Calculations of
fasting: Food abstinence in the 16th century] Köln: Böhlau.
Putman, W. (1998). Godsbeelden en levensverhaal: Een onderzoek met behulp van de
Waarderingstheorie en de Zelfkonfrontatiemethode naar de betekenis van persoonlijke
godsbeelden. [Images of God and lifestory: A study to the meaning of personal images of God,
with the help of the Valuation Theory and the Self Confrontation Method] Tilburg: Tilburg
University Press.
QSR International. (n.d.). NVIVO [Computer software]. Retrieved February 7, 2006, from http://
www.qsr.com/au/products/productoverwiew/product_overview.htm
Quispel, G. (Ed.) (1976). Mystiek en bevinding. [Mysticism and “Bevinding”] Kampen: Kok.
Radley, A. (1996). Displays and fragments: Embodiment and the configuration of social worlds.
Theory and Psychology, 6, 559–576.
Ragan, C.P., Malony, H.N. & Beit-Hallahmi, B. (1980). Psychologists and religion: Professional
factors and personal belief. Review of Religious Research, 21, 208–217.
Ramachandran, V.S. & Blakeslee, S. (1998). Phantoms in the brain: Probing the mysteries of the
human mind. New York: Morrow.
Rambo, L.R. (1992). The psychology of conversion. In H.N. Malony & S. Southard (Eds.),
Handbook of religious conversion (pp. 159–177). Birmingham: Religious Education Press.
Rambo, L.R. (1993). Understanding religious conversion. New Haven, CT: Yale University Press.
Randour, M. L. (Ed.) (1993). Exploring sacred landscapes: Religious and spiritual experiences in
psychotherapy. New York: Columbia University Press.
Rappard, J. F. H. van & Sanders, C. (1990). Theorie in de psychologie. [Theory in psychology] In
P.J. van Strien & J. F. H. van Rappard (Eds.), Grondvragen van de psychologie: Een handboek
theorie en grondslagen [Foundational issues in psychology: A manual for theory and foundations]
(pp. 33–44). Assen: Van Gorcum.
Ratner, C. (1991). Vygotsky’s sociohistorical psychology and its contemporary applications. New
York: Plenum.
Ratner, C. (1993). A sociohistorical psychological approach. In S.C. Hayes, L.J. Hayes, H.W.
Reese & Th. R. Sarbin (Eds.) (1993). Varieties of scientific contextualism (pp. 169–186). Reno,
NV: Context Press.
Ratner, C. (1996). Activity as a key concept for cultural psychology. Culture & Psychology, 2,
407–434.
Ratner, C. (2002). Cultural psychology: Theory and method. New York: Kluwer/Plenum.
Ratner, C. (2008). Cultural psychology, cross-cultural psychology and indigenous psychology.
Hauppage, NY: NOVA.
Reich, K.H. (1990). Rituals and social structure: The moral dimension. In H.-G. Heimbrock & H.
B. Boudewijnse (Eds.), Current studies on rituals: Perspectives for the psychology of religion
(pp. 121–134). Amsterdam/Atlanta: Rodopi.
Reich, K.H. (2004). Psychology of religion and neurobiology: Which relationship? Archiv für
Religionspsychologie [Archive for the Psychology of Religion], 26, 117–134.
Reinalda, B. (1992). The weak implantation of the early Catholic and Socialist workers’ movement
in Nijmegen. Tijdschrift voor Sociale Geschiedenis [Journal for Social History], 18, 404–424.
Reinsberg, A.R. (1898). De bekeeringsgeschiedenis van eene vijftigjarige wereldlinge, daarna eene
twee en een halfjarige bezetene des duivels op Veldwijk en nu eene verloste en wedergeborene in
Jezus Christus, haar Verlosser en Zaligmaker, Die het voor haar zal voleinden nu en tot in der
eeuwigheid [The conversion story of a fifty-year-old mortal, afterwards possessed by the devil at
Veldwijk for two and a half years and now redeemed and reborn in Jesus Christ, her Redeemer
and Saviour, Who will accomplish all things for her, now and forever]. The Hague: s.n.
264 Bibliography
Ribot, T. (1884/1894). The diseases of the will. Chicago: Open Court.
Ribot, T. (1896/1903). The psychology of the emotions. New York: Scribner.
Richards, P.S. & Bergin, A.E. (Eds.) (1997). A spiritual strategy for counseling and psychotherapy.
Washington: American Psychological Association.
Richards, P.S. & Bergin, A.E. (Eds.) (2000). Handbook of psychotherapy and religious diversity.
Washington: American Psychological Association.
Richards, P.S. & Bergin, A.E. (Eds.) (2004). Religion and psychotherapy: A case book.
Washington: American Psychological Association.
Ricoeur, P. (1965/1970). Freud and philosophy: An essay on interpretation. New Haven, Conn.:
Yale University Press.
Ricoeur, P. (1977/1992). The question of proof in Freud’s psychoanalytic writings. In J.B.
Thompson (Ed. & transl.), Hermeneutics and the social sciences (pp. 247–273). New York:
Cambridge University Press.
Ricoeur, P. (1981). Hermeneutics and the human sciences. Cambridge: Cambridge University Press.
Righart, J.A. (1986). De katholieke zuil in Europa: Het ontstaan van verzuiling onder katholieken
in Oostenrijk, Zwitserland, België en Nederland [The Catholic pillar in Europe: The emergence
of pillarization among Catholics in Austria, Switzerland, Belgium and the Netherlands].
Meppel: Boom.
Rizzuto, A.M. (1979). The birth of the living God: A psychoanalytic study. Chicago: University
of Chicago Press.
Rizzuto, A.M. (1996). Psychoanalytic treatment and the religious patient. In E.P. Shafranske (Ed.),
Religion and the clinical practice of psychology. Washington: American Psychological
Association.
Rizzuto, A.-M. (1998). Why did Freud reject God? A psychodynamic interpretation. New Haven/
London: Yale University Press.
Roberts, R.C. & Talbot, M.R. (Eds.) (1997). Limning the psyche: Explorations in Christian
psychology. Grand Rapids/Cambridge: Eerdmans.
Robinson, D.N. (1995). An intellectual history of psychology. (3rd ed.) Madison, WI: University
of Wisconsin Press.
Röckelein, H. (Ed.) (1993). Biographie als Geschichte. [Biography as history] Tübingen: Diskord.
Roels, F.J.M.A. (1918). De toekomst der psychologie. [The future of psychology] Den Bosch:
Teulings.
Roels, F.J.M.A. (1919–1920). Godsdienstpsychologie en apologetiek. [Psychology of religion and
apologetics] De Beiaard, [The Carillon] 4 (2), 337–359.
Roels, F.J.M.A. (1928). Cultuurpsychologie en psychotechniek. [Psychology of culture and
psychotechnics] Mededeelingen van het psychologisch laboratorium R.U.Utrecht,
[Announcements of the Psychological Laboratory University of Utrecht] 77–95.
Rogier, L.J. (1956). Katholieke herbeleving: Geschiedenis van katholiek Nederland, 1853–1953
[Reliving the Catholic experience: History of the Catholic Netherlands, 1853–1953]. The
Hague: Pax.
Rollins, W.G. (1999). Soul and psyche: The bible in psychological perspective. Minneapolis, MN:
Fortress.
Rooy, P.de (2005). Republiek van rivaliteiten: Nederland sinds 1813 [Republic of rivalries: The
Netherlands since 1813]. Amsterdam: Mets en Schilt.
Rosenau, P.M. (1992). Post-modernism ands the social sciences. New Jersey: Princeton University
Press.
Rosenberg, S.D., Rosenberg, H.J. & Farrell, M.P. (1992). In the name of the Father. In G.C.
Rosenwald & R.L. Ochberg (Eds.), Storied lives: The cultural politics of self-understanding
(pp. 41–59). New Haven: Yale University Press.
Roth, P.A. (1987). Meaning and method in the social sciences: A case for methodological pluralism.
Ithaca: Cornell University Press.
Rubin, J.H. (1994). Religious melancholy and protestant experience in America. New York:
Oxford University Press.
265Bibliography
Ruler, A.A. van (1971). Ultra-gereformeerd en vrijzinnig. [Ultra-reformed and liberal] Wapenveld,
[Field of Arms] 21, 13–52.
Rümke, H.C. (1939/1952). The psychology of unbelief. London: Rockliff.
Rümke, H.C. (1956/1981). De neurotische doublures van het menselijk lijden [The neurotic duplicates
of human suffering]. In Vorm en inhoud: Een keuze uit de essays van H.C. Rümke [Form
and content: A selection from the essays by H.C. Rümke] (pp. 209–217). Utrecht: Bohn,
Scheltema & Holkema.
Runyan, W. (1982). Life histories and psychobiography: explorations in theory and method. New
York: Oxford University Press.
Runyan, W. (1988). Psychology and historical interpretation. New York: Oxford University Press.
Rutten, F.J.Th. (1937). Het domein der godsdienstpsychologie. [The field of the psychology of
religion] Nijmegen: Centrale Drukkerij.
Rutten, F.J.Th. (1947). De overgang van het agrarische volkstype in het industriële. [The transition
of the agricultural to the industrial type] Amsterdam: Koninklijke Nederlandse Academie
van Wetenschappen.
Rutten, F.J.Th. (1954). Verschil tussen de Amerikaanse en Europese benadering der psychologische
problemen. [Difference between the American and European approach to psychological problems]€
De Tijd, [The Times] June 17, 3.
Rutten, F.J.Th. (1975). Een lijstje titels uit de wereldliteratuur. [A list of titles from world literature]
Gedrag, [Behavior] 6, 391–392.
Ruysch, W.P. (1900). Godsdienstwaanzin. [Religious mania] Psychiatrische en Neurologische
Bladen, [Journal of Psychiatry and Neurology] 4, 87–99.
Sacks, O. (1990). Neurology and the soul. The New York Review of books, November 22.
Sampson, E.E. (1996). Establishing embodiment in psychology. Theory and Psychology, 6,
601–620.
Sanders, C. & Rappard, J.F.H. van (1982). Tussen ontwerp en werkelijkheid: Een visie op de
psychologie. [Between design and reality: a perspective on psychology] Meppel: Boom.
Sanders, C., & Rappard, J.F.H. van (1987). Filosofie van de psychologische wetenschappen.
[Philisophy of the psychological sciences] Leiden: Nijhoff.
Santner, E.L. (2001). On the psychotheology of everyday life: Reflections on Freud and
Rosenzweig. Chicago/London: University of Chicago Press.
Sarbin, T.R. (Ed.) (1986a). Narrative psychology: The storied nature of human conduct. New
York: Praeger.
Sarbin, T.R. (1986b). The narrative as a root metaphor for psychology. In T.R. Sarbin (Ed.),
Narrative psychology: The storied nature of human conduct (pp. 3–21). New York: Praeger.
Sarbin, T.R. (1986c). Emotion and act: Roles and rhetoric. In R. Harré (Ed.), The social construction
of emotions (pp. 83–97). Oxford: Blackwell.
Sarbin, T.R. (1992). Metaphors of unwanted conduct: A historical sketch. In D.E. Leary (Ed.),
Metaphors in the history of psychology (pp. 300–330). New York: Cambridge University
Press.
Sarbin, T.R. (1993). The narrative as the root metaphor for contextualism. In S.C. Hayes, L. J.
Hayes, H.W. Reese & T.R. Sarbin (Eds.), Varieties of scientific contextualism (pp. 51–65).
Reno, NV: Context Press.
Sarbin, T.R. & Kitsuse, J.€I. (Eds.) (1994). Constructing the social. London: Sage.
Sarbin, T.R. & Scheibe, K. E. (Eds.) (1983). Studies in social identity. New York: Praeger.
Schafer, R. (1983). The analytic attitude. New York: Basic Books.
Scheibe, K.E. (1998). Self studies: The psychology of self and identity. Westport, CT: Praeger.
Schlauch, C. (1993). The intersecting-overlapping self: Contemporary psychoanalysis reconsiders
religion again. Pastoral Psychology, 42, 21–43.
Schleiermacher, F.D.E. (1799/1958). On religion: Speeches to its cultured despisers (transl. J.
Oman; introd. R. Otto). New York: Harper & Row.
Schneider, C.M. (1990). Wilhelm Wundts Völkerpsychologie: Entstehung und Entwicklung eines
in Vergessenheit geratenen, Wissenschaftshistorisch Relevanten Fachgebietes. [Wilhelm
266 Bibliography
Wundt’s folk psychology: Foundation and development of a forgotten and in perspective of the
history of science relevant field of study] Bonn: Bouvier.
Schivelbusch, W. (1977/1979). The railway journey: Trains and travel in the 19th century.
New York: Urizen Books.
Schönau, W. (1991). Einführung in die psychoanalytische Literaturwissenschaft. [Introduction to
the psychoanalytical literary theory] Stuttgart: Metzger.
Schram, P.L. (1983). Conventikels. [Conventicles] In J. M. Vlijm (Ed.), Buitensporig geloven:
Studies over randkerkelijkheid [Believing exorbitantly: Studies of church life on the margins]
(pp. 50–69). Kampen: Kok.
Schultz, W.T. (2005). Handbook of psychobiography. Oxford/New York: Oxford University
Press.
Schumaker, J.F. (Ed.) (1992). Religion and mental health. New York: Oxford University Press.
Scull, A.T. (1982). Museums of madness: The social organization of insanity in nineteenth-century
England. Harmondsworth: Penguin.
Segal, R.A. (2006). The Blackwell companion to the study of religion. Malden, MA/Oxford:
Blackwell.
Shafranske, E.P. (Ed.) (1996a). Religion and the clinical practice of psychology. Washington:
American Psychological Association.
Shafranske, E.P. (1996b). Religious beliefs, affiliations, and practices of clinical psychologists.
In E.P. Shafranske (Ed.), Religion and the clinical practice of psychology (pp. 149–161).
Washington: American Psychological Association.
Sharpe, E.J. (1986). Comparative religion: A history. Illinois: Open Court.
Sherif, M. & Cantril, H. (1947). The psychology of ego-involvements, social attitudes & identifications.
New York: Wiley.
Shore, B. (1996). Culture in mind: Cognition, culture and the problem of meaning. Oxford:
Oxford University Press.
Shotter, J. (1989). Social accountability and the social construction of “You.” In J. Shotter &
K.J. Gergen ( Eds.), Texts of identity (pp. 133–151). London: Sage.
Shotter, J. (1992). “Getting in touch”: The meta-methodology of a postmodern science of mental
life. In S. Kvale (Ed.), Psychology and postmodernism (pp. 58–73). London: Sage.
Shotter, J. (1993a). Conversational realities: Constructing life through language. London: Sage.
Shotter, J. (1993b). Cultural politics of everyday life: Social construction, rhetoric and knowing
of the third kind. Buffalo: University of Toronto Press.
Shotter, J. & Gergen, K.J. (Eds.) (1989). Texts of identity. London: Sage.
Shweder, R.A. (1991). Thinking through cultures: Expeditions in cultural psychology. Cambridge,
MA: Harvard University Press.
Shweder, R.A. & Bourne, E.J. (1984). Does the concept of the person vary cross-culturally?.
In R.A. Shweder & R.A. Levine (Eds.), Culture theory: Essays on mind, self, and emotion
(pp. 158–199). New York: Cambridge University Press.
Siegel, A.M. (1996). Heinz Kohut and the psychology of the self. London/New York: Routledge.
Sierksma, F. (1950). Phaenomenologie der religie en complexe psychologie: Een methodologische
bijdrage. [Phenomenology of religion and complex psychology. A methodological contribution]
Assen: Van Gorcum.
Sierksma, F. (1956/1980). De religieuze projectie: Een anthropologische en psychologische
studie over de projectie-verschijnselen in de godsdiensten. [The religious projection: an
anthropological and psychological study of projection phenomena in the religions] Groningen:
Konstapel.
Sims, A. (1994). “Psyche”: Spirit as well as mind? British Journal of Psychiatry, 165, 441–446.
Simao, L.M. (2008). Ernst Boesch’ holistic cultural psychology. In R. Diriwächter & J. Valsiner
(Eds.), Striving for the whole: Creating theoretical syntheses (pp. 131–150). New Brunswick,
NJ: Transaction.
Skinner, B. F. (1953). Science and human behavior. New York: Macmillan.
Slik, F. W. P. van der (1992). Overtuigingen, attituden, gedrag en ervaringen: Een onderzoek naar
de godsdienstigheid van ouders en van hun kinderen. [Beliefs, attitudes, behaviour and experi-
267Bibliography
ences: A study on the religiousness of parents and their children] (doctoral dissertation,
University of Tilburg, The Netherlands) Helmond: Wibro Dissertatiedrukkerij.
Slone, D.J. (2004). Theological incorrectness: Why religious people believe what they shouldn’t.
New York: Oxford University Press.
Smith, H. (2001). Why religion matters: The fate of the human spirit in an age of disbelief. San
Francisco: HarperCollins.
Smith, J.A., Harré, R. & Langenhove, L. van (Eds.) (1995). Rethinking psychology. London: Sage.
Smith, J.A., Harré, R. & Langenhove, L. van (Eds.) (1995/2003). Rethinking methods in psychology.
London: Sage.
Smith, J.A., Harré, R. & Langenhove, L. van (2003). Introduction. In J.A. Smith, R. Harré & L.
van Langenhove (Eds.), Rethinking methods in psychology (pp. 1–8). London: Sage.
Söderblom, N. (1908). Studier av religionen. [The study of religion] Stockholm: Diakonistyrelsen.
Söderblom, N. (1916). Das Werden des Gottesglaubens: Untersuchungen über die Anfänge der
Religion (Ed. R. Stuebe) [The development of belief in God. On the origins of religion].
Leipzig: Hinrichs.
Söderblom, N. (1939). The living God: Basal forms of personnel religions. London: s.l.
Sonntag, M. (Ed.) (1990). Von der Machbarkeit des Psychischen. [The manipulability of the
psychic] Pfaffenweiler: Centaurus.
Sperry, L. (2001). Spirituality in clinical practice: New dimensions in psychotherapy and counseling.
London: Brunner-Routledge.
Sperry, L. & Shafranske, E. P. (Eds.) (2005). Spiritually integrated psychotherapy. Washington,
DC: American Psychological Association.
Spiegelberg, H. (1972). Phenomenology in psychology and psychiatry. Evanston: North-Western
University Press.
Spiegelberg, H. (1982). The phenomenological movement: A historical introduction. (3rd ed.) Den
Haag: Mouton.
Spilka, B., Hood, R.W., Hunsberger, B. & Gorsuch, R.L. (2003). The psychology of religion: An
empirical approach. (3rd ed.) New York: Guilford.
Spranger, E. (1910/1974). Philosophie und Psychologie der Religion. [Philosophy and psychology
of religion] (In: Gesammelte Schriften, [Complete works] Band 9; Ed. H. W. Bähr) Tübingen:
Niemeyer. (previously unpublished text of a lecture)
Sprinker, M. (1980). Fictions of the self: The end of autobiography. In J. Olney (Ed.), Autobiography:
Essays theoretical and critical (pp. 321–342). Princeton: Princeton University Press.
Stace, W.T. (1960). Mysticism and philosophy. Philadelphia: Lippincott.
Stählin, W. (1910). [Review of E. D. Starbuck (1909), Religionspsychologie]. Archiv für die gesamte
Psychologie, [Archive for all Psychologies] 18, 1–9.
Stählin, W. (1911). Religionspsychologie. [Psychology of religion] Noris, Bayerisches Jahrbuch
für Protestantische Kultur, [Noris, Bavarian Annual for Calvinist Culture] 11, 46–49.
Stählin, W. (1912). Die Verwendung von Fragebogen in der Religionspsychologie. [The use of
questionnaires in the psychology of religion] Zeitschrift für Religionspsychologie, [Journal for
the Psychology of Religion] 5, 394–508.
Stählin, W. (1914a). Zur Psychologie und Statistik der Metaphern: Eine methodologische
Untersuchung. [On the psychology and the statistics of metaphors: A methodological investigation]
Archiv für die Gesamte Psychologie, [Archive for all Psychologies] 31, 297–425.
Stählin, W. (1914b). Experimentelle Untersuchungen über Sprachpsychologie und ReligionÂ�
spsychologie. [Experimental investigations on the psychology of language and the psychology
of religion] Archiv für Religionspsychologie [Archive of the Psychology of Religion], 1,
117–194.
Stam, H.J. (Ed.) (1998). The body and psychology. London: Sage.
Starbuck, E.D. (1899). The psychology of religion: An empirical study of the growth of religious
consciousness. New York: Scribner.
Starbuck, E.D. (1899/1909). Religionspsychologie: Empirische Entwicklungsstudie Religiösen
Bewußtseins. [The psychology of religion] (transl. Fr. Beta) Leipzig: Klinkhardt (Philosophischsoziologische
Bücherei, Bd. XIV, XV)
268 Bibliography
Stern, W. (1909). [Review of W. James (1909), Die religiöse Erfahrung in ihrer Mannigfaltigkeit].
Deutsche Literaturzeitung, [German Journal of Literature] 30 (8), 465–468.
Stern, W. (1917). Die menschliche Persönlichkeit. [The human personality] Leipzig: Barth.
Stevenson, D.H., Eck, B.E. & P.C. Hill (2007). Psychology & Christianity integration. Seminal
works that shaped the movement. Batavia, Ill.: Christian Association for Psychological Studies.
Stifoss-Hanssen, H. (1999). Religion and spirituality: What a European ear hears. The
International Journal for the Psychology of Religion, 9, 25–33.
Stigler, J.W., Shweder, R.A. & Herdt, G. (Eds.) (1990). Cultural psychology: Essays on comparative
human development. Cambridge: Cambridge University Press.
Stollberg, D. & Wienold, K. (1987). [Review of J.A. Belzen & J.M. van der Lans (1986), Current
issues in the psychology of religion]. Theologische Literaturzeitung, [Journal of Theological
Literature] 112, 551–552.
Straub, J. & Werbik, H. (Hg.) (1999). Handlungstheorie: Begriff und Erklärung des Handelns im
interdisziplinären Diskurs. [Theory of action: Concept and interpretation of action in a interdisciplinary
debate] Frankfurt a. M.: Campus.
Strean, H. (1994). Psychotherapy with the orthodox Jew. New York: Jason Aronson.
Strien, P.J. van (1986). Praktijk als wetenschap: Methodologie van het sociaal-wetenschappelijk
handelen. [Practice as science: Methodology of social-scientific action] Assen: Van Gorcum.
Strien, P. J. van (1990). Definitie en domein van de psychologie. [Definition and field of psychology]
In P.J. van Strien & J.F.H. van Rappard (Eds.), Grondvragen van de psychologie: Een
handboek theorie en grondslagen [Foundational issues in psychology: A manual for theorety
and foundations] (pp. 12–32). Assen: Van Gorcum.
Strien, P.J. van (1993). The historical practice of theory construction. Annuals of Theoretical
Psychology, 8, 149–227.
Strozier, C.B. & Offer, D. (1985). New directions: Heinz Kohut. In C.B. Strozier & D. Offer
(Eds.), The leader: Psychohistorical essays (pp. 73–78). New York/London: Plenum Press.
Strycker, S. (1977). Development in “two social psychologies”: Toward an appreciation of mutual
relevance. Sociometry, 40, 145–160.
Sturm, J.C. (1988). Een goede gereformeerde opvoeding: Over neo-calvinistische moraalpedagogiek
(1880–1950) met speciale aandacht voor de nieuw-gereformeerde jeugdorganisaties [A good
Calvinist upbringing: On neo-Calvinistic moral pedagogy (1880–1950) with special focus on
the neo-Calvinist youth organizations]. Kampen: Kok.
Stuurman, S. (1983). Verzuiling, kapitalisme en patriarchaat: Aspecten van de ontwikkeling van
de moderne staat in Nederland [Pillarization, capitalism and patriarchy: Aspects of the development
of the modern state in the Netherlands]. Nijmegen: SUN.
Suèr, H. (1969). Niet te geloven: De geschiedenis van een pastorale commissie. [Don’t you believe
it: The history of a pastoral committee] Bussum: Paul Brand.
Sulloway, F.J. (1979). Freud, biologist of the mind: Beyond the psychoanalytic legend. London:
Basic Books.
Sundén, H. (1959/1966). Die Religion und die Rollen: Eine psychologische Untersuchung.
[Religion and roletheory: A psychological investigation] Berlin: Töpelmann.
Sundén, H. (1987). Saint Augustine and the Psalter in the light of role-psychology. Journal for the
Scientific Study of Religion, 26 (3), 375–382.
Süskind, H. (1914). Zur Theologie Troeltsch [On the theology of Troeltsch]. Theologische
Rundschau, [Theological Prospect] 17, 1–13, 53–62.
Tamminen, K. (1991). Religious development in childhood and youth: An empirical study.
Helsinki: Suomalainen Tiedeakatemia.
Tennekes, J. (1969). De “oud gereformeerden.” [The “Old-Reformed”] Mensch en maatschappij,
[Man and Society] 44, 365–385.
Terwee, S. (1989). Hermeneutics in psychology and psychoanalysis. New York: Springer.
Terwee, S.J.S. (1990). De beide methodologische hoofdstromen. [The two methodological
mainstreams] In P. J. van Strien & J. F. H. van Rappard (Eds.), Grondvragen van de psychologie:
Een handboek theorie en grondslagen [Foundational issues in psychology: A manual for
theorety and foundations] (pp. 228–240). Assen: Van Gorcum.
269Bibliography
Thomas, K. (1971). Religion and decline of magic: Studies in popular beliefs in 16th and 17th
century England. London: Weidenfeld & Nicolson.
Thurlings, J.M.G. (1971). De wankele zuil: Nederlandse katholieken tussen assimilatie en pluralisme
[The shaky pillar: Dutch Catholics between assimilation and pluralism]. Deventer:
Van Loghum Slaterus.
Tillich, P. (1952). The courage to be. New Haven, CN: Yale University Press.
Toulmin, S. (1960). The philosophy of science. New York: Harper & Row.
Toulmin, S. (1990). Cosmopolis: The hidden agenda of modernity. Chicago: University of
Chicago Press.
Triandis, H.C. (1994). The 20th century as an aberration in the history of psychology.
Contemporary Psychology, 39, 9–11.
Triandis, H.C. (1995). Individualism and collectivism. New York: Basic Books.
Triandis, H.C. (2007). Culture and psychology: A history of the study of their relationship.
In S. Kitayama & D. Cohen (Eds.), Handbook of cultural psychology (pp. 59–76). New York:
Guilford.
Troeltsch, E. (1905). Psychologie und Erkenntnistheorie in der Religionswissenschaft: Eine
Untersuchung über die Bedeutung der kantischen Religionslehre für die heutige
Religionswissenschaft. [Psychology and epistemology in the science of religion: An investigation
in the meaning of the Kantian theory on religion for the contemporary science of
religion] (Lecture, presented at the International Congress of Arts and Sciences in St. Louis)
Tübingen: Mohr.
Turner, L. (2008). Theology, psychology and the plural self. Farnham, UK: Ashgate.
Uleyn, A.J.R. (1986). Zingevingsvragen en overdrachtsproblemen in de psychotherapie [Questions
of meaning and transference problems in psychotherapy]. In M. Kuilman & A. Uleyn,
Hulpverlener en zingevingsvragen [Counselor and questions of meaning] (pp. 35–67). Baarn:
Ambo.
Utsch, M. (2005). Religiöse Fragen in der Psychotherapie: Psychologische Zugänge zu Religiosität
und Spiritualität. Stuttgart: Kohlhammer.
Valsiner, J. (2001). The first six years: Culture’s adventure in psychology. Culture & Psychology,
7, 5–48.
Valsiner, J. & Rosa, A. (Eds.) (2007). Cambridge handbook of sociocultural psychology.
New York: Cambridge University Press.
Valsiner, J. & VanderVeer, R. (2000). The social mind. New York: Cambridge University Press.
VandeKemp, H. (1992). G. Stanley Hall and the Clark School of Religious Psychology. American
Psychologist, 47 (2), 290–298.
VanderLeeuw, G. (1926). Über einige neuere Ergebnisse der psychologischen Forschung und ihre
Anwendung auf die Geschichte, insonderheit die Religionsgeschichte. [On some new results
of psychological research and its application on history, especially on history of religion] Studi
e Materiali di Storia delle Religione, 2, 1–43.
VanderLeeuw, G. van der (1928). Strukturpsychologie und Theologie. [Psychology and Theology]
Zeitschrift für Theologie und Kirche, 9, 321–349.
VanderLeeuw, G. van der (1932). Godsdienstpsychologie. [Psychology of religion] In Winkler
Prins Algemeene Encyclopedie, 5th
ed., Vol. 8, 350.
Vandermeersch, P. (1974/1991). Unresolved questions in the Freud/Jung debate on psychosis,
sexual identity and religion. Leuven: Leuven University Press. (Louvain Philosophical
Studies 4)
VanderMeiden, A. (1981). Welzalig is het volk: Een bijgewerkt en aangevuld portret van de
zwarte-kousen kerken. [Blessed are the people: An edited and enlarged portrait of the Black
Stocking churches] Baarn: Ten Have.
Varela, F.J., Thompson, E. & Rosch, E. (1997). The embodied mind. Cambridge, MA: MIT
press.
Velde, H. te & Verhage, H. (Eds.) (1996). De eenheid & de delen: Zuilvorming, onderwijs en
natievorming in Nederland, 1850–1900. [Unity and parts: Pillarization, education and nation
in the Netherlands, 1850–1900] Amsterdam: Spinhuis.
270 Bibliography
Vellenga, S.J. (1994). Bevindelijk gereformeerden en hun geestelijke gezondheidszorg. [Reformed
“bevindelijken” and their mental health care] Maandblad Geestelijke volksgezondheid,
[Monthly for Mental Health Care] 49, 962–975.
Veresov, N. (1999). Undiscovered Vygotsky: Etudes on the pre-history of cultural-historical
psychology. Frankfurt: Lang.
Vergote, A. (1978/1988). Guilt and desire: Religious attitudes and their pathological derivatives.
(transl. M.H. Wood) New Haven, CT/London: Yale University Press.
Vergote, A. (1983/1997). Religion, belief and unbelief: A psychological study. Amsterdam:
Rodopi/Leuven: Leuven University Press.
Vergote (1986). Introduction to the plenary debate: Two opposed viewpoints concerning the object
of the psychology of religion. In J.A. Belzen & J.M. van der Lans (Eds.), Current issues in the
psychology of religion (pp. 67–75). Amsterdam: Rodopi.
Vergote, A. (1993). What the psychology of religion is and what it is not. The International
Journal for the Psychology of Religion, 3, 73–86.
Vergote, A. (1995). Debate concerning the psychology of religion. The International Journal for
the Psychology of Religion, 5, 119–123.
Vergote, A. & Tamayo, A. (1980). The parental figures and the representation of God: A psychological
and cross-cultural study. The Hague: Mouton.
Verrips-Rouken, K. (1987). Lokale elites en beschavingsoffensieven, Langbroek 1870–1920
[Local elites and civilizing offensives, Langbroek 1870–1920]. Sociologisch Jaarboek
[Sociological Yearbook], 165–181.
Verwey-Jonker, H. (1957). De psychologie van de verzuiling [The psychology of pillarization].
Socialisme en Democratie [Socialism and Democracy], 14, 30–39.
Verwey-Jonker, H. (1962). De emancipatiebewegingen [The emancipation movements]. In A. N. J.
den Hollander et€al. (Eds.), Drift en koers: Een halve eeuw sociale verandering in Nederland
[Current and course: A half century of social change in the Netherlands]. Assen: Van Gorcum.
Vijver, F.J.R. van de, Hemert, D.A. van & Poortinga, Y.H. (2008). Multilevel analysis of individuals
and cultures. New York: Erlbaum.
Visser, J. (1987). [Review of J.A. Belzen & J.M. van der Lans (1986), Current issues in the
psychology of religion]. Nederlands Theologisch Tijdschrift, 41, 170–171.
Voestermans, P.P.L.A. (1992). Cultuurpsychologie: van cultuur in de psychologie naar psychologie
in “cultuur.” [Cultural psychology: From culture in psychology to psychology in “culture”]
Nederlands Tijdschrift voor de Psychologie, [Dutch Journal of Psychology] 47, 151–162.
Voestermans, P. & Verheggen, T. (2007). Cultuur en lichaam: Een cultuurpsychologisch perspectief
op patronen in gedrag. [Culture and body: A cultural-psychological perspective on behavioural
patterns] Malden, MA/Oxford: Blackwell/Heerlen: Open Universiteit Nederland.
Vorbrodt, G. (1904). Beiträge zur Religiösen Psychologie: Psychobiologie und Gefühl,
[Contributions to religious psychology: Psychobiology and feelings] Leipzig: Deichert.
Vorbrodt, G. (1909). Übersetzungs-Vorwort. [Preface by the translator] In E. D. Starbuck,
Religionspsychologie: Empirische Entwicklungsstudie Religiösen Bewusstseins [Psychology
of religion] (pp. v-xxv), Leipzig: Klinkhardt.
Vorbrodt, G. (1911). Vorwort des Herausgebers. [Preface by the editor] In Th. Flournoy,
Experimentaluntersuchungen zur Religions-, Unterbewußtseins- und Sprachpsychologie.
[Experimental investigations to the psychology of religion, of the subconscious, and of
language] Vol. 1: Beiträge zur Religionspsychologie [Contributions to the psychology of religion]
(pp. i–lii). Leipzig: Eckardt.
Vorbrodt, G. (1918). [Review of T. K. Oesterreich (1917), Einführung in die Religionspsychologie
als Grundlage für Religionsphilosophie und -geschichte]. Zeitschrift für Angewandte
Psychologie und Psychologische Sammelforschung, [Journal for the Applied Psychology] 15,
439–443.
Vovelle, M. (1982/1990). Ideologies and mentalities. Cambridge: Polity Press.
Vree, J. (1984). De Nederlandse Hervormde kerk in de jaren voor de Afscheiding [The Netherlands
Reformed Church in the years before the Schism]. In W. Bakker et€al. (Eds.), De Afscheiding van
1834 en haar geschiedenis [The Schism of 1834 and its history] (pp. 30–61). Kampen: Kok.
Vroom, H.M. (1988). Religies en de waarheid. [Religions and the truth] Kampen: Kok.
271Bibliography
Vygotsky, L.S. (1930/1971). The development of higher psychological functions. In J. Wertsch
(Ed.), Soviet activity theory. Cambridge (MA): Blackwell.
Vygotsky, L.S. (1934/1987). Thinking and speech. New York: Plenum.
Vygotsky, L.S. (1978). Mind in society: The development of higher psychological processes.
(Ed. & trans. M. Cole) Cambridge, MA: Harvard University Press.
Vygotski, L.S. (1998). Collected works. Vol. 5. New York: Plenum.
Wang, Q. & Brockmeier, J. (2002). Autobiographical memory as cultural practice: Understanding
the interplay between memory, self and culture. Culture & Psychology, 8, 45–64.
Wang, Q. & Ross, M. (2007). Culture and memory. In S. Kitayama & D. Cohen (Eds.), Handbook
of cultural psychology (pp. 645–667). New York/London: Guilford.
Watson, J.B. (1913). Psychology as the behaviorist views it. Psychological Review, 20, 158–177.
Watts, F. (2002). Theology and psychology. Hants, UK: Ashgate.
Watts, F. (Ed.) (2007). Jesus and psychology. London: Darton, Longman and Todd.
Watts, F., Nye, R. & Savage, S. (2002). Psychology for Christian ministry. London/New York:
Routledge.
Weber, M. (1904/1984). Die protestantische Ethik. Vol. 1. Gütersloh: Mohn.
Wertsch, J.V. (1991). Voices of the mind: A sociocultural approach to mediated action. London:
Harvester Wheatsheaf.
West, W. (2000). Psychotherapy & spirituality: Crossing the line between therapy and religion.
London/Thousand Oaks, CA/New Delhi: Sage.
Westerhof, G.J. (1994). Statements and stories: Towards a new methodology of attitude research.
Amsterdam: Thesis.
Westhoff, H. (1996). Geestelijke bevrijders: Nederlandse katholieken en hun beweging voor geestelijke
volksgezondheid in de twintigste eeuw. [Spiritual redemptors: Dutch Catholics and their
movement for mental public health in the 20th
century] Nijmegen: Valkhof.
Whitehouse, H. & Laidlaw, J. (Eds.) (2004). Ritual and memory: Toward a comparative anthropology
of religion. Walnut Creek: Altamir.
Whitehouse, H. & Martin, L.H. (Eds.) (2004). Theorizing religions past: Archeology, history and
cognition. Walnut Creek: Altamir.
Widdershoven, G.A.M. & Boer, Th. de (Eds.) (1990). Hermeneutiek in discussie. [Hermeneutics
in discussion] Delft: Eburon.
Wielenga, D.K. (1885–1886). Rede gehouden bij de opening van Veldwijk op 28 januari 1886
[Speech given at the opening of Veldwijk on 28 January 1886]. Jaarverslag van de Vereeniging tot
Christelijke Verzorging van Geestes- en Zenuwzieken [Annual Report of the Association of
Christian Care for the Mentally Ill], 2, 37–53.
Wikström, O. (1980). Kristusbilden i Kristinebergsgruvan: Historiska och religionspsykoÂ�
logiska aspekter. [Figures of Christ in Kristineberggrave: historical and psychological
aspects] €Kyrkohistorisk Årsskrift, 80, 99–112.
Williamson, W.P. (2000). The experience of religious serpent handling: A phenomenological
study. Dissertation Abstracts International, 6 (2B), 1136.
Wilshire, B. (1968). William James and phenomenology. Bloomington: Indiana University Press.
Windelband, W. (1894/1904). Geschichte und Naturwissenschaft. [History and the science of
nature] (3rd ed.) Strasburg: Heitz.
Winer, J.A. & Anderson, J.W. (Eds.) (2007). Religion and spirituality: Psychoanalytic perspectives.€
Catskill, NY: Mental Health Resources.
Winkeler, L. (1996a). Geschiedschrijving sedert 1945 over het katholiek leven in Nederland in de
19e en 20e eeuw [Historiography since 1945 on Catholic life in the Netherlands in the 19th
and 20th centuries] (part I). Trajecta, 5, 111–133.
Winkeler, L. (1996b). Geschiedschrijving sedert 1945 over het katholiek leven in Nederland in de
19e en 20e eeuw [Historiography since 1945 on Catholic life in the Netherlands in the 19th
and 20th centuries] (part II). Trajecta, 5, 213–242.
Wittgenstein, L. (1921/1981). Tractatus Logico-Philosophus. London/New York: Routledge.
Wittgenstein, L. (1953). Philosophical investigations. Oxford: Blackwell.
Wittgenstein, L. (1958). Philosophical investigations. (2nd ed.; transl. G.E.M. Anscombe) New
York: McMillan.
272 Bibliography
Wittgenstein, L. (1980). Remarks on the philosophy of psychology. Vols. I and II. Oxford:
Blackwell.
Wobbermin, G. (1901). Theologie und Metaphysik: Das Verhältnis der Theologie zur Modernen
Erkenntnistheorie und Psychologie. [Theology and metaphysics: The relationship of modern
theory of insight to psychology] Berlin: Duncker.
Wobbermin, G. (1907/1914). “Aus dem Vorwort zur ersten Auflage” and “Vorwort zur zweiten
Auflage.” [“Preface to the first edition” and “Preface to the second edition”] In W. James, Die
Religiöse Erfahrung in ihrer Mannigfaltigkeit: Materialien und Studien zu einer Psychologie
und Pathologie des Religiösen Lebens [Varieties of religious experience] (pp. iii–xxxi).
Leipzig: Hinrich.
Wobbermin, G. (1910). Der gegenwärtige Stand der Religionspsychologie (Aufgabe, Methode
und Hauptprobleme). [The contemporary state of the art of the psychology of religion]
Zeitschrift für Angewandte Psychologie und Psychologische Sammelforschung, [Journal for
the Applied Psychology] 3, 488–540.
Wolfradt, U. & Müller-Plath, G. (2003). Quantitative Methoden in der Religionspsychologie.
[Quantitative methods in the psychology of religion] In C. Henning, S. Murken & E. Nestler
(Eds.), Einführung in die Religionspsychologie [Introduction to the psychology of religion]
(pp. 164–183). Paderborn etc.:€ Schöningh.
Wolffram, D.J. (1993). Bezwaarden en verlichten: Verzuiling in een Gelderse provinciestad,
Harderwijk 1850–1925 [The troubled and the enlightened: Pillarization in the provincial town
of Harderwijk, Gelderland, 1850–1925]. Amsterdam: Het Spinhuis.
Wong, P.T.P. & Fry, P.S. (Eds.) (1998). The human quest for meaning: A handbook of psychological
research and clinical applications. Mahwah/London: Erlbaum.
Wulff, D.M. (1997). Psychology of religion: Classic and contemporary. (2nd ed.) New York: Wiley.
Wulff, D. (2003). A field in crisis. Is it time to start over? In H.M.P. Roelofsma, J.M.T. Corveleyn,
& J.W. van Saane (Eds.), One hundred years of psychology of religion (pp. 11–32). Amsterdam:
VU University Press.
Wundt, W. (1883). Logik: Eine Untersuchung der Principien der Erkenntnis und der Methoden
wissenschaftlicher Forschung. Teil 2: Methodenlehre. [Logic: An investigation of the principles
of knowledge and the methods of scientific research. Part 2: Methodology] Stuttgart: Enke.
Wundt, W. (1886). Ethik: Eine Untersuchung der Tatsachen und Gesetze des Sittlichen Lebens.
[Ethics: An investigation of the facts and laws of moral life] Stuttgart: Enke.
Wundt, W. (1888). Über Ziele und Wege der Völkerpsychologie. [On targets and methods of folk
psychology] Philosophische Studien, [Philosophical Studies] 4, 1–27.
Wundt, W. (1900–1909). Völkerpsychologie: Eine Untersuchung der Entwicklungsgesetze von
Sprache, Mythos und Sitte. [Folk psychology: An investigation of the laws of development of
language, mythe and mores] Leipzig: Engelmann.
Wundt, W. (1900/1921). Völkerpsychologie: Eine Untersuchung der Entwicklungsgesetze von
Sprache, Mythos und Sitte. Teil 1: Die Sprache. [Folk psychology: An investigation of the developmental
laws of language, mythe and mores. Part 1: Language] (4th ed.) Stuttgart: Kröner.
Wundt, W. (1900/1997). Völkerpsychologie: Eine Untersuchung der Entwicklungsgesetze von
Sprache, Mythos und Sitte. Einleitung. [Folk psychology: An investigation of the laws of
development of language, mythe and mores. Introduction] In G. Eckardt, (Ed.),
Völkerpsychologie: Versuch einer Neuentdeckung. Texte von Lazarus, Steinthal und Wundt
[[Folk psychology: Attempt to a rediscovery. Texts by Lazarus, Steinthal and Wundt] (pp.
239–270). Weinheim: Psychology VerlagsUnion.
Wundt, W. 1905/1920. Völkerpsychologie: Eine Untersuchung der Entwicklungsgesetze von
Sprache, Mythos und Sitte. Vierter Band: Mythos und Religion. [Folk psychology: An investigation
of the laws of development of language, mythe and mores. Vol. 4: Myth and religion]
(3rd ed.) Stuttgart: Kröner.
Wundt, W. (1907). Über Ausfrageexperimente und über die Methoden zur Psychologie des
Denkens. [Experiments in cross-examination and the methods of the psychology of reason]
Psychologische Studien, [Psychological Studies] 3, 301–360.
273Bibliography
Wundt, W. (1908). Kritische Nachlese zur Ausfragemethode. [Critical check of the method of crossexamination]
Archiv für die Gesamte Psychologie, [Archive for all Psychologies] 11, 445–459.
Wundt, W. (1911). Probleme der Völkerpsychologie. [Problems of folk psychology] Leipzig: Wiegand.
Wundt, W. (1915). Völkerpsychologie. Vol. 6: Mythos und Religion [Myth and religion] (3rd part).
Leipzig: Kröner.
Wundt, W. (1918). Völkerpsychologie. Vol. 9: Das Recht. [The law] Leipzig: Kröner.
Wundt, W. (1920). Erlebtes und Erkanntes. [Autobiography] Stuttgart: Kröner.
Wuthnow, R. (1998). After heaven: Spirituality in America since the 1950s. Berkeley: University
of California.
Wuthnow, R. (2001). Spirituality and spiritual practice. In R.K. Fenn (Ed.). The Blackwell companion
to sociology of religion (pp. 306–320). Oxford: Blackwell.
Wysling, H. (1982). Narzißmus und illusionäre Existenzform: Zu den Bekenntnissen des
Hochstaplers Felix Krull. [Narcism and illusory forms of existence: On the testimonies of the
swindler Felix Krull] Bern: Francke.
Yin, R.K. (1989). Case study research: Design and methods. (rev. ed.) London: Sage.
Yinger, J.M. (1970). The scientific study of religion. New York: Macmillan.
Young-Eisendraht, P. & Muramoto, S. (Eds.) (2002). Awakening and insight: Zen Buddhism and
psychotherapy. Hove/New York: Brunner-Routledge/Taylor & Francis.
Young-Eisendrath, P. & Miller, M.E. (2000). The psychology of mature spirituality: Integrity,
wisdom, transcendence. London/Philadelphia, PA: Routledge/Taylor & Francis.
Zahn, E. (1984). Das unbekannte Holland: Regenten, Rebellen und Reformatoren. [The unknown
Holland: Regents, rebels and reformers] Berlin: Siedler.
Zeegers, W. (1988). Andere tijden, andere mensen: De sociale representatie van identiteit.
[Different times, different people: The social representation of identity] Amsterdam: Bakker.
Zinnbauer, B.J. & Pargament, K.J. (2005). Religiousness and spirituality. In R.F. Paloutzian
& C.L. Park (Eds). Handbook of the psychology of religion and spirituality (pp. 21–42).
New York: Guilford.
Zinnbauer, B.J. et€ al. (1997). Religion and spirituality: Unfuzzying the fuzzy. Journal for the
Scientific Study of Religion, 36, 549–564.
Zinnbauer, B.J., Pargament, K. I. & Scott, A. B. (1999). The emerging meanings of religiousness
and spirituality: Problems and prospects. Journal of Personality, 67, 889–919.
Zwaal, P. van der (1997). De achtste vrije kunst: Psychoanalyse als retorica. [The eighth liberal
art: Psychoanalysis as rhetoric] Meppel: Boom.
Zwemer, J. (1992). In conflict met de cultuur: De bevindelijk gereformeerden en de Nederlandse
samenleving in het midden van de twintigste eeuw. [In conflict with culture: Reformed
“bevindelijken” and mid-20th century Dutch society] Kampen: De Groot Goudriaan.