Tiltai

The article analyzes the theme of the psychology of religion by the American psychologist William James. It is treated in the context of the works of other pioneers of psychological science at that time. James saw positive sides in religiosity/faith: it is a stimulating factor in life, an integrating aspect of human maturation and even a fundamental factor in human spiritual hygiene. Without religion, it is difficult to achieve the meaning of life, and empirical science, in his opinion, was increasingly eroding the foundations of religion. Therefore, in search of a way out, he tried to create the so-called optimistic philosophy. James explained that a psychologist can be just as objectively interested in religious phenomena as in other everyday psychological matters. Psychology can study theological phenomena, but there is one limitation – psychological research is limited to the area of human feelings and will, which means that it does not study doctrinal questions of the Church institution. The sanctity provided by faith helps a person to gain psychological balance, opens new horizons of life, broadens horizons and gives hope for eternity.

The central principle and goal of Christian life is the lifelong pursuit of Christ-likeness in our thinking and our relationships with people and the world. People are called to grow, to celebrate, to seek true friendship with God in their present life situation. The essence of holiness, the fullness of the Christian life, is union with Christ, living his mysteries, which is possible in every situation of life. The period of widowhood is painful, but it is an invitation to purify oneself inwardly, to grow in love, and to serve one’s neighbours and all other members of the Church and of society. This is the origin of the spirituality of widowhood, a holiness based on faith. Widows can contribute to the holiness of the Church by living in God’s grace, by accepting and managing their situation psychologically, and by giving themselves up to God and to others. Widows often experience the loss of a spouse as an irreversible fact, a loss that matures them, so that, in the light of their faith, they are able to adapt to the changed reality and rebuild their lives.

The article deals with the attitude to Protestantism in the post-soviet Russia. Formation of Protestantism in Russia can be considered in the present paper. Thus, the purposes of this research are to examine formation of Protestantism in Russia, to analyze attitude of Russians to Protestantism and to identify its reasons. The author’s periodization of Protestantism formation in Russia is proposed. This periodization is based on 3 criteria: types of Protestants activities at each stage; the government’s attitude to it; its functions. It is shown that the establishment of the Russian Protestantism version took five basic steps. In modern Russia, Protestantism has its own history, values it gained its traditions, and it has its own distinctive character. Protestant churches are ready to actively participate in solving the pressing issues facing the people of the country. The authors suggest that the most authoritative of them can and should acquire the status of social partners of state institutions and significantly contribute to the spiritual and moral education of young people, to overcoming child homelessness and neglect, to family strengthening, to improvement of moral atmosphere in society and to the formation of high standards of business, economic and work ethic. The positive development of this process and its dynamics are largely dependent on Russian Protestants consolidation and on their willingness and ability to develop and strengthen interfaith relations and cooperation. According to the article, the attitude of most Russians to Protestantism is largely negative, although most of them have friends or acquaintances among the followers of this religion. The reasons for this are stereotypes in the public opinion of Russians: about the church itself (simplification of ceremonies, of the Bible, of the decoration of the church), and about the personal qualities of the congregation (the rejection of community service and charity, lack of citizenship).

This paper explores the relationship between paternal religious affiliation, practice, and health behavior, namely consumption of alcohol. This research models alcohol consumption as an aggregate sum of weekly glasses of wine, 50 ml vodka shots, half-liter bottles of beer, and cocktails. The model includes religious confession among other independent variables including self-reported health status. In confessional comparison, the largest fraction, Catholic, is the reference category opposite Orthodox, Protestant, Other non-affiliated believers and Atheist. Significantly, Other believers and Lithuanian Protestants consumed significantly more alcohol than Catholic respondents. A unit increase in prayer or religious reading did not significantly predict a change in alcohol consumption. However a unit increase in weekly work hours significantly decreases alcohol consumption in contrast to a unit increase in time spent with children. Higher consumption is associated with lower self-reported health status.

In his famous Annals, the 15th-century chronicler Jan Długosz provided a wealth of information on the way of life of the Lithuanians in pagan times, as well as in the period immediately following their conversion in 1387. In drawing attention to the consumption of material goods such as food, clothing and shelter, Długosz portrayed the pagan Lithuanians as a people who could not satisfy even their most basic material needs. After their conversion to Christianity, their faith nevertheless wavered for a long time, and so their needs were only met thanks to the help of the Polish king, Władysław II Jogaila (Jagiełło), whom the chronicler held up as the ‘apostle’ of Lithuania. Długosz’s description of the way of life of the Lithuanians is rich in theological themes, based on the Gospels and the writings of the Prophets. The author examines the reliability of Długosz’s account on the way of life of both pagan and converted Lithuanians.