A sample of 311 undergraduate students in Germany completed German translations of the short form Revised Eysenck Personality Questionnaire together with the Francis Scale of Attitude toward Christianity. The data demonstrated that psychoticism is fundamental to individual differences in religiosity, while religiosity is independent of both extraversion and neuroticism. These findings are consistent with those from a series of studies employing the same measure of religiosity among school pupils, students and adults in the UK.

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The article is based on selected findings from a study in the field of rehabilitation in a religious context viewed from the perspective of cognitive psychology and psychology of religion. The study shows how a therapeutic process can be facilitated in cases where the psychotherapeutic intervention is co-ordinated with a creative, sound religious activity. One central phenomenon that emerged from the study was the experience of a therapeutic dialogue with the divine person God and/or Jesus being apprehended as a crucial therapeutic agent. The material is analysed focusing on criteria for creative persons and products. A basic mechanism of creativity is hypothesised by Martindale (1991) to be defocused attention. The greater the spread of the attention capacity, the more likely the combinational leap, giving the rich possibility of combining elements in new ways. Religion can extend the perspective and thereby increase the possibilities of finding new and appropriate emotional and cognitive combinations. The analysis shows significant creative qualities in the treatment model studied.

Current psychological concepts often emphasise the importance of close personal relationships and social context in creating self. The study focuses on the relationships and the influence of the relationship contexts (relationships in family, religious group, ideal group, Slovak current society, God etc.) on forming the perceived self. 128 members of small Christian groups were given a questionnaire consisting of socio-demographic questions and a set of different scales measuring all mentioned constructs. Findings show significant correlations between high self-esteem and positive attributes concerning family, community and spirituality contexts. The significant differences were found between respondents with high and low levels of self-esteem. In addition, results of a stepwise regression analysis show that the personally important relationships have the most substantial influence on forming the self-esteem.

Depuis les dernieres decennies, la psychologie et la spiritualite evoluent ensembles. Plusieurs ecoles de psychologie temoignent d'un interet de plus en plus important pour la religion, consideree comme un aspect essentiel de l'existence humaine. Tout comme la psychologie et la spiritualite ont plus de liens qu'il ne semble, l'assistance pastorale et la direction spirituelle partagent davantage qu'on ne le pense. L'A. presente les differentes conceptions de la direction spirituelle. Il montre comment une relation a Dieu est liee a une relation a soi-meme et aux autres et envisage l'assistance pastorale comme une forme de direction spirituelle. Si les pasteurs prennent conscience de leur role envers les gens, cela implique un changement fondamental d'attitude. Ils ne sont plus alors que des bergers ou des guerisseurs mais aussi des mystagogues. Ce changement entrainera l'utilisation des outils et methodes de la direction spirituelle par les conseillers pastoraux a savoir la stimulation de la vie de priere, la lecture de l'Ecriture... Bien que des ressemblances existent au niveau des objectifs, methodes et attitudes, une difference subsiste : le directeur spirituel rencontre des gens voulant se concentrer sur leur relation a Dieu, le mystere de la vie alors que les conseillers pastoraux rencontrent des gens se heurtant a des problemes dans leur vie.

The Sator square is a widespread palindrome: It may be read like a grid from left to right and vice versa, from top to bottom and vice versa. For nearly 2,000 years, it has been serving above all for magic purposes, among other things for healing sick persons, furthermore as a magic fire extinguisher. The sequence of letters was a riddle and invited contradictory attempts to solve it. The author pleads for not taking it only as a challenge for the riddle-solving mind, but also for reading it in the bustrophedon way, i.e. bidirectionally, as the ox turns when ploughing. Doing so, a swaying rhythm would result. The cruciform middle as a cosmological cross, however, would symbolise absolute stability, and thus the complex unity would lead to „mountains moving“ faith. In research with the random generator working with Strontium 90, the Schmidt-machine, resulted that such a mental state is indeed favourable for psychokinetic effects (von Lucadou). So far, magic can be accompanied by science today. But the mystic consciousness expressed by the central TENET remains out of the positivistic science's reach and demands a different kind of religious psychology for its articulation.

Dans le domaine de la psychologie, les caracteristiques de la religiosite humaine sont sur le devant de la scene dans l'analyse. Il en va de meme pour le materiel litteraire. Les perspectives psychologiques prenant en compte des versions de la theorie de la relation d'objet aident a decrire la religiosite dans les milieux ou les relations familiales sont proches et ou la religion est pratiquee. Ces theories permettent egalement d'eclairer la fragmentation de la vie moderne. En utilisant des travaux litteraires modernes tels que les romans, comme documents humains exprimant une quete existentielle et une experience religieuse proche de la realite, il est possible d'apporter du nouveau sur ces problemes contemporains