Araştırma Makalesi
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DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ

Yıl 2025, Cilt: 25 Sayı: 2, 141 - 173, 31.12.2025
https://doi.org/10.30627/cuilah.1757726

Öz

Bu makale, genç bireylerle kurulan dinsel iletişimin modern sosyo-kültürel koşullar altında hangi psiko-sosyal ve anlam temelli dinamikler nedeniyle kırılganlaştığını açıklamakta ve bu kırılganlığı aşmak üzere antropo-teolojik bir zeminde konumlanan “terapötik din dili”ne dayalı kavramsal bir çerçeve geliştirmeyi amaçlamaktadır. Gençlerin dinsel iletileri alımlama ve anlamlandırma süreçlerini belirleyen psikolojik, ilişkisel ve kültürel etkenler ile geleneksel dinsel söylemlerin gençlerin güncel anlam, güvenlik ve ilişkisellik gereksinimleriyle ne ölçüde uyum sağlayabildiği tartışılan makalede; gençlik çalışmalarında vurgulanan duygulanımsal hassasiyetler, iletişimsel kopuşlar ve dinsel anlam arayışına ilişkin bulgular, literatürün güncel yönelimleri dikkate alınarak kavramsal düzeyde yeniden yorumlanmıştır. Bu değerlendirmeler doğrultusunda terapötik din dili yaklaşımının kurucu ilkeleri teorik olarak yapılandırılmıştır. Literatürdeki eğilimler, genç bireylerin duygusal güvenlik, ilişkisel yakınlık ve değer tutarlılığı alanlarında belirgin duyarlılıklar taşıdığına; klasik dinsel üslupların ise bazı bağlamlarda bu beklentilerle sınırlı ölçüde örtüşerek mesafe ve anlamsal boşluk üretebildiğine işaret etmektedir. Bu durum, kuşaksal bir özellik olarak değil, çağdaş sosyo-psikolojik koşulların gençlerde oluşturduğu duyarlılık örüntülerinin bir yansıması olarak ele alınmıştır. Sonuç olarak makalede, psikolojik düzenleme, teolojik anlam katmanları ve antropolojik gençlik dinamiklerini bütünleştiren “terapötik din dili” yaklaşımının, gençlerle daha güvenli, daha bütüncül ve ilişkisel uyum kapasitesi yüksek bir dinsel iletişim üretme potansiyeli taşıdığı ileri sürülmüştür.

Kaynakça

  • Akyüz, İ. (2014). Türkiye’de gençlik, din ve değerler konusunda yapılan ampirik araştırmaların yöntem ve içerik analizi. Sakarya Üniversitesi İlahiyat Fakültesi Dergisi, 17(30), 1–20.
  • Alston, W. P. (2019). Divine nature and human language: Essays in philosophical theology. Cornell University Press.
  • Ammerman, N. T. (2013). Spiritual but not religious? Beyond binary choices in the study of religion. Journal for the Scientific Study of Religion, 52(2), 258-278.
  • Arweck, E. (Ed). (2016). Young people’s attitudes to religious diversity. Routledge.
  • Asad, T. (2003). Formations of the secular: Christianity, Islam, modernity. Stanford University Press.
  • Astley, J. (2002). Ordinary theology: Looking, listening and learning in theology. Routledge.
  • Aten, J. D., & Worthington Jr, E. L. (2009). Next steps for clinicians in religious and spiritual therapy: An endpiece. Journal of Clinical Psychology, 65(2), 224-229.
  • Averbeck, R. E. (2008). Spirit, community, and mission: A biblical theology for spiritual formation. Journal of Spiritual Formation and Soul Care, 1(1), 27-53.
  • Aybey, S. (2018). Din eğitiminde verimliliği sağlayan önemli bir etken: Din dili. Fırat Üniversitesi İlahiyat Fakültesi Dergisi, 23(1), 165–182.
  • Bader, V. (2003). Religious diversity and democratic institutional pluralism. Political Theory, 31(2), 265-294.
  • Beaudoin, T. (2000). Virtual faith: The irreverent spiritual quest of Generation X. Jossey-Bass Publishing.
  • Beck, R. (2006). God as a secure base: Attachment to God and theological exploration. Journal of Psychology and Theology, 34(2), 125-132.
  • Belzen, J. A. (2010). Towards cultural psychology of religion: Principles, approaches, applications. Springer.
  • Bidwell, D. R. (2004). Short term spiritual guidance. Fortress Press.
  • Bielo, J. S. (2011). Purity, danger, and redemption: Notes on urban missional evangelicals. American Ethnologist, 38(2), 267-280.
  • Boateng, A. O. (2019). Exploring the perceptions of counselors and psychotherapists regarding the influence of spiritual bypass within clinical practice (Doctoral dissertation) Eastern University.
  • Boynton, E. & Capretto, P. (2018). Trauma and transcendence: suffering and the limits of theory. Fordham University Press.
  • Browning, D. S. (2006). Christian ethics and the moral psychologies. Wm. B. Eerdmans Publishing.
  • Brueggemann, W. (2012). The practice of prophetic imagination: Preaching an emancipating word. Fortress Press.
  • Campbell, H. A. (2010). Religious authority and the blogosphere. Journal of Computer-Mediated Communication, 15(2), 251-276.
  • Campbell, H. A. (2012). Understanding the relationship between religion online and offline in a networked society. Journal of the American Academy of Religion, 80(1), 64-93.
  • Campbell, H. A. (2020). Digital creatives and the rethinking of religious authority. Routledge.
  • Campbell, H. A., & Bellar, W. (2022). Digital religion: The basics. Routledge.
  • Campbell, H. A., & Evolvi, G. (2020). Contextualizing current digital religion research on emerging technologies. Human Behavior and Emerging Technologies, 2(1), 5-17.
  • Campbell, H. A., & La Pastina, A. C. (2010). How the iPhone became divine: New media, religion and the intertextual circulation of meaning. New Media & Society, 12(7), 1191–1207.
  • Campbell, H. A., & Tsuria, R. (Eds.). (2021). Digital religion: Understanding religious practice in digital media. Routledge.
  • Canatan, K. (2022). Bilim ve mitoloji ikileminde din dili. Eskiyeni Yayınları.
  • Capps, D. (1993). The poet's gift: Toward the renewal of pastoral care. Westminster John Knox Press.
  • Cheong, P. H. (2014). Tweet the message? Religious authority and social media innovation. Journal of Religion, Media and Digital Culture, 3(3), 1-19.
  • Cheong, P. H., Poon, J. P., Huang, S., & Casas, I. (2009). The Internet highway and religious communities: Mapping and contesting spaces in religion-online. The Information Society, 25(5), 291-302.
  • Clark, D., Lamb, L., & Tsigaris, P. (2025). Cultural attachment and job satisfaction among Canada’s indigenous population. Social Indicators Research, 176(1), 219-244.
  • Csordas, T. J. (1994). The sacred self: A cultural phenomenology of charismatic healing. University of California Press.
  • Culliford, L. (2002). Spiritual care and psychiatric treatment: An introduction. Advances in Psychiatric Treatment, 8(4), 249-258.
  • Çağıl, N. (2008). Din dili ve mecaz: Kurʼan-ı kerim ve Kitab-ı Mukaddes açısından karşılaştırmalı bir inceleme. İz Yayıncılık.
  • Çaylı, Z. (2023). İbn Rüşd’ün din dili anlayışı. İlahiyat Yayınları.
  • Çelebi Dilli, Y. (2023). Post-modern dönemde gençlerde din dilinin deistik eğilimlere etkisi. (Yüksek lisans tezi). İstanbul Sabahattin Zaim Üniversitesi Lisansüstü Eğitim Enstitüsü.
  • Davies, D. J. (2011). Emotion, identity, and religion: Hope, reciprocity, and otherness. Oxford University Press.
  • de Souza, M. (2016). The spiritual dimension of education-addressing issues of identity and belonging. Discourse and Communication for Sustainable Education, 7(1), 125-138.
  • Dean, K. C. (2010). Almost Christian: What the faith of our teenagers is telling the American church. Oxford University Press.
  • Demir, H. G. (2022). Ortaokullarda görev yapan din kültürü ve ahlak bilgisi öğretmenlerinin din dili hakkındaki görüşleri: İstanbul–Ataşehir örneği (Yüksek lisans tezi). İstanbul Sabahattin Zaim Üniversitesi, Lisansüstü Eğitim Enstitüsü.
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  • Dollahite, D. C., & Marks, L. D. (2019). Positive youth religious and spiritual development: What we have learned from religious families. Religions, 10(548), 1-21.
  • Fitchett, G., & Risk, J. L. (2009). Screening for spiritual struggle. Journal of Pastoral Care & Counseling, 63(1-2), 1-12.
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  • Foskett, J., & Lyall, D. (1988). Helping the helpers: Supervision and pastoral care. SPCK.
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Yıl 2025, Cilt: 25 Sayı: 2, 141 - 173, 31.12.2025
https://doi.org/10.30627/cuilah.1757726

Öz

Kaynakça

  • Akyüz, İ. (2014). Türkiye’de gençlik, din ve değerler konusunda yapılan ampirik araştırmaların yöntem ve içerik analizi. Sakarya Üniversitesi İlahiyat Fakültesi Dergisi, 17(30), 1–20.
  • Alston, W. P. (2019). Divine nature and human language: Essays in philosophical theology. Cornell University Press.
  • Ammerman, N. T. (2013). Spiritual but not religious? Beyond binary choices in the study of religion. Journal for the Scientific Study of Religion, 52(2), 258-278.
  • Arweck, E. (Ed). (2016). Young people’s attitudes to religious diversity. Routledge.
  • Asad, T. (2003). Formations of the secular: Christianity, Islam, modernity. Stanford University Press.
  • Astley, J. (2002). Ordinary theology: Looking, listening and learning in theology. Routledge.
  • Aten, J. D., & Worthington Jr, E. L. (2009). Next steps for clinicians in religious and spiritual therapy: An endpiece. Journal of Clinical Psychology, 65(2), 224-229.
  • Averbeck, R. E. (2008). Spirit, community, and mission: A biblical theology for spiritual formation. Journal of Spiritual Formation and Soul Care, 1(1), 27-53.
  • Aybey, S. (2018). Din eğitiminde verimliliği sağlayan önemli bir etken: Din dili. Fırat Üniversitesi İlahiyat Fakültesi Dergisi, 23(1), 165–182.
  • Bader, V. (2003). Religious diversity and democratic institutional pluralism. Political Theory, 31(2), 265-294.
  • Beaudoin, T. (2000). Virtual faith: The irreverent spiritual quest of Generation X. Jossey-Bass Publishing.
  • Beck, R. (2006). God as a secure base: Attachment to God and theological exploration. Journal of Psychology and Theology, 34(2), 125-132.
  • Belzen, J. A. (2010). Towards cultural psychology of religion: Principles, approaches, applications. Springer.
  • Bidwell, D. R. (2004). Short term spiritual guidance. Fortress Press.
  • Bielo, J. S. (2011). Purity, danger, and redemption: Notes on urban missional evangelicals. American Ethnologist, 38(2), 267-280.
  • Boateng, A. O. (2019). Exploring the perceptions of counselors and psychotherapists regarding the influence of spiritual bypass within clinical practice (Doctoral dissertation) Eastern University.
  • Boynton, E. & Capretto, P. (2018). Trauma and transcendence: suffering and the limits of theory. Fordham University Press.
  • Browning, D. S. (2006). Christian ethics and the moral psychologies. Wm. B. Eerdmans Publishing.
  • Brueggemann, W. (2012). The practice of prophetic imagination: Preaching an emancipating word. Fortress Press.
  • Campbell, H. A. (2010). Religious authority and the blogosphere. Journal of Computer-Mediated Communication, 15(2), 251-276.
  • Campbell, H. A. (2012). Understanding the relationship between religion online and offline in a networked society. Journal of the American Academy of Religion, 80(1), 64-93.
  • Campbell, H. A. (2020). Digital creatives and the rethinking of religious authority. Routledge.
  • Campbell, H. A., & Bellar, W. (2022). Digital religion: The basics. Routledge.
  • Campbell, H. A., & Evolvi, G. (2020). Contextualizing current digital religion research on emerging technologies. Human Behavior and Emerging Technologies, 2(1), 5-17.
  • Campbell, H. A., & La Pastina, A. C. (2010). How the iPhone became divine: New media, religion and the intertextual circulation of meaning. New Media & Society, 12(7), 1191–1207.
  • Campbell, H. A., & Tsuria, R. (Eds.). (2021). Digital religion: Understanding religious practice in digital media. Routledge.
  • Canatan, K. (2022). Bilim ve mitoloji ikileminde din dili. Eskiyeni Yayınları.
  • Capps, D. (1993). The poet's gift: Toward the renewal of pastoral care. Westminster John Knox Press.
  • Cheong, P. H. (2014). Tweet the message? Religious authority and social media innovation. Journal of Religion, Media and Digital Culture, 3(3), 1-19.
  • Cheong, P. H., Poon, J. P., Huang, S., & Casas, I. (2009). The Internet highway and religious communities: Mapping and contesting spaces in religion-online. The Information Society, 25(5), 291-302.
  • Clark, D., Lamb, L., & Tsigaris, P. (2025). Cultural attachment and job satisfaction among Canada’s indigenous population. Social Indicators Research, 176(1), 219-244.
  • Csordas, T. J. (1994). The sacred self: A cultural phenomenology of charismatic healing. University of California Press.
  • Culliford, L. (2002). Spiritual care and psychiatric treatment: An introduction. Advances in Psychiatric Treatment, 8(4), 249-258.
  • Çağıl, N. (2008). Din dili ve mecaz: Kurʼan-ı kerim ve Kitab-ı Mukaddes açısından karşılaştırmalı bir inceleme. İz Yayıncılık.
  • Çaylı, Z. (2023). İbn Rüşd’ün din dili anlayışı. İlahiyat Yayınları.
  • Çelebi Dilli, Y. (2023). Post-modern dönemde gençlerde din dilinin deistik eğilimlere etkisi. (Yüksek lisans tezi). İstanbul Sabahattin Zaim Üniversitesi Lisansüstü Eğitim Enstitüsü.
  • Davies, D. J. (2011). Emotion, identity, and religion: Hope, reciprocity, and otherness. Oxford University Press.
  • de Souza, M. (2016). The spiritual dimension of education-addressing issues of identity and belonging. Discourse and Communication for Sustainable Education, 7(1), 125-138.
  • Dean, K. C. (2010). Almost Christian: What the faith of our teenagers is telling the American church. Oxford University Press.
  • Demir, H. G. (2022). Ortaokullarda görev yapan din kültürü ve ahlak bilgisi öğretmenlerinin din dili hakkındaki görüşleri: İstanbul–Ataşehir örneği (Yüksek lisans tezi). İstanbul Sabahattin Zaim Üniversitesi, Lisansüstü Eğitim Enstitüsü.
  • Doehring, C. (2014). The practice of pastoral care: A postmodern approach. Presbyterian Publishing.
  • Doehring, C. (2015a). The practice of pastoral care: A postmodern approach. Westminster John Knox Press.
  • Doehring, C. (2015b). Resilience as the relational ability to spiritually integrate moral stress. Pastoral Psychology, 64(5), 635-649.
  • Dollahite, D. C., & Marks, L. D. (2019). Positive youth religious and spiritual development: What we have learned from religious families. Religions, 10(548), 1-21.
  • Fitchett, G., & Risk, J. L. (2009). Screening for spiritual struggle. Journal of Pastoral Care & Counseling, 63(1-2), 1-12.
  • Flory, R. W., & Miller, D. E. (2016). The embodied spirituality of the post-boomer generations. In A sociology of spirituality (pp. 201-218). Routledge.
  • Foskett, J., & Lyall, D. (1988). Helping the helpers: Supervision and pastoral care. SPCK.
  • Frederick, T. V. (2009). Models of psychotherapy: Implications for pastoral care practice. Pastoral Psychology, 58(4), 351-363.
  • Frei, H. W. (2013). The identity of Jesus Christ: The hermeneutical bases of dogmatic theology. Wipf and Stock Publishers.
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The Psycho-Anatomy of Religious Communication: Therapeutic Religious Language in Interaction with Youth from the Perspective of Anthropo-Theology

Yıl 2025, Cilt: 25 Sayı: 2, 141 - 173, 31.12.2025
https://doi.org/10.30627/cuilah.1757726

Öz

This article seeks to explain which psycho-social and meaning-based dynamics have rendered religious communication with young individuals increasingly fragile under contemporary socio-cultural conditions, and aims to develop a conceptual framework grounded in an anthropo-theological perspective through the notion of a “therapeutic religious language.” The article discusses the psychological, relational, and cultural factors shaping young people’s processes of receiving and interpreting religious messages, as well as the extent to which traditional religious discourses can align with young people’s current needs for meaning, security, and relationality. Within this scope, findings from youth studies highlighting affective sensitivities, communicative ruptures, and the search for religious meaning are conceptually reinterpreted in light of recent trends in the literature. Based on these evaluations, the foundational principles of the therapeutic religious language approach are theoretically articulated. Prevailing trends in the literature indicate that young individuals exhibit pronounced sensitivities in the domains of emotional security, relational closeness, and value coherence, while classical religious styles, in certain contexts, overlap with these expectations only to a limited degree, thereby producing distance and semantic gaps. This situation is addressed not as a generational characteristic, but as a reflection of sensitivity patterns shaped by contemporary socio-psychological conditions. Consequently, the article argues that an approach integrating psychological regulation, theological layers of meaning, and anthropological youth dynamics—namely, the therapeutic religious language—holds significant potential for generating a more secure, holistic, and relationally attuned mode of religious communication with young people.

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  • Twenge, J. M., Exline, J. J., Grubbs, J. B., Sastry, R., & Campbell, W. K. (2015). Generational and time period differences in American adolescents’ religious orientation, 1966–2014. PloS one, 10(5), e0121454., 1-17.
  • Ünlüsoy, A. (2019). Sözedimleri kuramı açısından din dili: Metodolojik bir yaklaşım. Emin Yayınları.
  • Voas, D., & Chaves, M. (2016). Is the United States a counterexample to the secularization thesis? American Journal of Sociology, 121(5), 1517-1556.
  • Ward, P. (1999). God at the mall: Youth ministry that meets kids where they're at. Hendrickson Publishers.
  • Ward, P. (2010). Gods behaving badly: Media, religion, and celebrity culture. SCM Press.
  • Weaver, A. J. (1995). Has there been a failure to prepare and support parish-based clergy in their role as frontline community mental health workers: A review. Journal of Pastoral Care, 49(2), 129-147.
  • Whitehead, J. (2014). Towards a practical theology of whole-person learning: Enriching youth ministry formation through pneumatological perspectives. Journal of Adult Theological Education, 11(1), 61-73.
  • Wright, H. N. (2003). The new guide to crisis and trauma counseling. Gospel Light Publications.
  • Ysseldyk, R., Matheson, K., & Anisman, H. (2010). Religiosity as identity: Toward an understanding of religion from a social identity perspective. Personality and Social Psychology Review, 14(1), 60-71.
Toplam 114 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Konular Din Psikolojisi
Bölüm Araştırma Makalesi
Yazarlar

Mustafa Koç 0000-0003-1299-7963

Gönderilme Tarihi 4 Ağustos 2025
Kabul Tarihi 30 Aralık 2025
Yayımlanma Tarihi 31 Aralık 2025
Yayımlandığı Sayı Yıl 2025 Cilt: 25 Sayı: 2

Kaynak Göster

APA Koç, M. (2025). DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD), 25(2), 141-173. https://doi.org/10.30627/cuilah.1757726
AMA Koç M. DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD). Aralık 2025;25(2):141-173. doi:10.30627/cuilah.1757726
Chicago Koç, Mustafa. “DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ”. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD) 25, sy. 2 (Aralık 2025): 141-73. https://doi.org/10.30627/cuilah.1757726.
EndNote Koç M (01 Aralık 2025) DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD) 25 2 141–173.
IEEE M. Koç, “DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ”, Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD), c. 25, sy. 2, ss. 141–173, 2025, doi: 10.30627/cuilah.1757726.
ISNAD Koç, Mustafa. “DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ”. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD) 25/2 (Aralık2025), 141-173. https://doi.org/10.30627/cuilah.1757726.
JAMA Koç M. DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD). 2025;25:141–173.
MLA Koç, Mustafa. “DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ”. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD), c. 25, sy. 2, 2025, ss. 141-73, doi:10.30627/cuilah.1757726.
Vancouver Koç M. DİNSEL İLETİŞİMİN PSİKO-ANATOMİSİ: ANTROPO-TEOLOJİK PERSPEKTİFTEN GENÇLERLE ETKİLEŞİMDE TERAPÖTİK DİN DİLİ. Çukurova Üniversitesi İlahiyat Fakültesi Dergisi (ÇÜİFD). 2025;25(2):141-73.