Abstract
As the discipline of psychology has become enormously diversified in this century, a great diversity of psychologies of religion has become possible and up to a point been demonstrated. Even more importantly, one can now see marked differences in the apparent motives and aims whereby psychologies of religion have been produced, with the result that partial, competing, and parochial views abound and a comprehensive psychology of religion is still a long way off. In this situation it is crucial to agree on criteria that guarantee perspectival integrity in the discipline of psychology of religion. Some basic guidelines are offered. In addition, some suggestions are made for needed new studies and approaches, including the developing of heuristically rich typologies, and a concentration on religion in aging persons and the dying, in some of whom dogmatic or ritualistic religiosity may have given way to a non-conflictual atheistic ethical and existential concern.
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