Influence of Maternal Denomination, God Concepts, and Child-Rearing Practices on Young Children's God Concepts

This study tests a model of individual differences in God concepts among kindergarteners, based on social learning and projection theory. Relations among maternal education, religious denomination, God concepts, child-rearing practices, and young children's God concepts were examined. Subjects were 363 Dutch preschoolers (mean age = 66 months) and 271 of their mothers belonging to three religious denominations (open Christian, orthodox Christian, and nonaffiliated). Child-rearing practices as well as God concepts were measured using questionnaires. God concepts were operationalized as ideas about potential characteristics of God. The model was partly supported. Maternal orthodox Christian denomination, God concepts, and child-rearing practices all had effects on children's "potent God" concept, confirming all parts of the model. Differences in children's "punishing God" concept were explained by strict child-rearing practices, providing evidence for projection theory only. Children's "loving and caring God" concepts were predicted by mothers'"loving God" concept, lending support for social learning theory .     

Religious Involvement, Conventional Christian, and Unconventional Nonmaterialist Beliefs

This article uses a Scottish national sample to examine the relationship between church involvement, religious socialization among nonattenders, orthodox Christian beliefs, and a variety of unconventional nonmaterialist beliefs. Greater conventional religious belief is strongly associated with supposed alternatives but nonetheless, nonattenders are more likely to believe in the unconventional over and above any enduring sympathy they may hold for Christian doctrine. One group in particular stands out: belief remains high among nonattenders who once went to services regularly and seriously contemplate reengaging with organized religion. The article discusses the importance of these findings for "believing but not belonging."     

‘Left to your own devices’ – the missed potential of adult career guidance in Denmark

In 2008, the European Council agreed on a Resolution on better integrating lifelong guidance into lifelong learning strategies. The Resolution promoted lifelong guidance as a policy to support people during the multiple transitions provoked by a more volatile labour market. However, when looking into the guidance policy of Denmark, the Resolution does not seem to have taken effect. Whereas, the career guidance system is relatively developed in terms of transitions from basic schooling into youth education and from youth education to higher education, when it comes to transitions during a working life, adult career guidance structures are patchy and scattered across different policy areas and institutions. The objective of this article is to investigate the potential of adult career guidance as a support structure for Lifelong Learning, career transition and labour market mobility. To this end, we draw on Holzkamp's concept of ‘disruption of the cyclicity in everyday life’ to analyse working life narratives. We focus on the potential contact points between the individual and public structures supporting working life transitions. This article hereby contributes to ongoing discussions concerning access to career guidance as part of a social contract underlying flexible labour markets.     

The changing geography of Christianity in China, 1918-2004

Using systematic provincial level data on the number of Protestant Christians in 1918, 1949, 1997 and 2004, and those on Christian religious venues in 1979, 1997 and 2004, this article analyses changes in the coastal dominance, urban primacy and spatial diffusion of Christian communities in China. Six decades of communist rule eroded the missionary legacy, as Christian communities spread to China’s interior provinces and the rural hinterland, and became more widespread in China by 2004, with the sharpest decline in metropolitan cities and in the Guangdong province, and the fastest growth in the interior and northeast provinces. Ethnographies and case studies suggest that these developments may have resulted from the diminution of the missionary legacy, the relative decline of the institutional churches versus indigenous congregations, the replacement of an anti-state old guard by more pragmatic and compliant church leaders, the rise of the charismatic Pentecostal movement and the evangelism of a new breed of Christian entrepreneurs. These religious sociological factors may have also interacted with urbanisation and national and local religious policy to produce permutations in the distribution of Christian communities which can only be thoroughly analysed through systematic data-based research.     

Effects of Online Christian Self‐Disclosure on Impression Formation

This experiment examined the effects of online Christian disclosure. Respondents (N = 233) viewed a fictional social networking profile containing one of three levels of Christian disclosure frequency: none, nominal, and extensive. Respondents made few distinctions between nondisclosure and nominal disclosure. Most notably, respondent religiosity moderated impressions. Regardless of disclosure level, religious respondents rated profile owners as more likeable and less stereotypically negative than less religious respondents. The least religious respondents tended to rate the extensively disclosing Christian as least romantically desirable and with more negative stereotyping. The most religious respondents rated the extensively disclosing Christian as most likeable and as most romantically desirable. Christian identity tended to be assumed when not disclosed. Nominal disclosure may constitute a socially acceptable level of online Christian disclosure.     

Enforcing Christian Nationalism: Examining the Link Between Group Identity and Punitive Attitudes in the United States

This article examines whether the convergence of an individual's religious and national identities promotes authoritarian attitudes towards crime and deviance. Drawing on theories of social control and group conformity, as well as Christian nationalism's influence on intolerance toward out‐groups, I argue that the inability to distinguish between religious and national identities increases desire for group homogeneity and therefore increases willingness to utilize formalized measures of social control. Analysis of 2007 Baylor Religion Survey data demonstrates that adherence to Christian nationalism predicts three indicators of authoritarian views toward controlling crime and deviance: support for capital punishment, stricter punishment for federal crime, and for society to “crackdown on troublemakers.” These effects are robust to the inclusion of a comprehensive battery of 20 socioeconomic, political, and religious controls, and are consistent with previous research on Christian nationalism showing it is not religious commitment or traditionalism per se that leads to intolerant attitudes, but rather the conflation of one's religious identity with other social identities, in this case national. These findings indicate that, beyond sociopolitical and religious influences, the belief that the United States is, and should be, a “Christian nation” increases desires for group conformity and strict control for both criminals and “troublemakers.”     

Religiosity Reduces the Negative Influence of Injustice on Subjective Well-being: A Study in 121 Nations

National injustice has been linked to lower national happiness. We predict that national religiosity will mitigate this negative influence of injustice on happiness. We test this hypothesis analyzing national-level data from 121 nations, using a single-level moderated regression analysis. To capture various aspects of national injustice, we combine four national measures associated with injustice, namely: indexes of group grievances, political terror, rule of law, and corruption perceptions. The results show that national religiosity has a significant moderating effect on the relationship between injustice and happiness, such that higher levels of religiosity mitigate more of the negative effects of injustice on happiness than lower levels do. The results hold when religious affiliation and indexes of economic prosperity, education, and social support are controlled for. These results indicate that people in religious cultures may successfully utilize religious faith to deal with adverse conditions.     

宗教身份与罗马人格法

宗教身份是指某宗教团体(派别)及其信徒在世俗社会中所处的地位。在基督教传入罗马前,各宗教间保持着和平共处的态势。其时,拥有某宗教身份不会影响人们的法律地位。但随着基督教的出现,这种情况改变了。帝政初期,他教信仰者因憎恶基督徒而对其迫害。因基督教身份,基督徒或被剥夺市民身份降为外邦人;或被剥夺自由身份降为奴隶。此时,宗教身份是人格变更的因素。而当基督教成为帝国国教时,信仰正统的基督教则成为完整人格的构成要素。凡信仰正统基督教则享有完整的权利能力;反之则具体权利能力受限,但不会导致身份的剥夺。     

The seventh century in Byzantine‐Muslim relations: Characteristics and forces

The seventh century Muslim‐Byzantine relations are revealing and paradigmatic of the political, religious and “national” forces (Persian, Greek and Arab), each striving to dominate the land and the heart of the region. Notwithstanding the deeply‐rooted Christian tradition, orthodox or heretical, among the populations of the Byzantine (Eastern Roman) empire, integrally Arab in temperament and Greek in appearance, the Muslim expansion outside the “island” of Arabia proper must be seen as part of a larger phenomenon of rising Arab, rather than Muslim solidarity and self‐consciousness; thence the unique, in many ways, character and content of the interaction of the Christian and Muslim community. The theological divisions alone among the Christian population do not explain the successful expansion of Islam; they underline the dynamics and the characteristics of the seventh century.     

Religiosity and Prosocial Behavior Among Churchgoers: Exploring Underlying Mechanisms

Research has shown that religious beliefs and practices are related, to some extent, to prosocial behaviors, but less is known about why it is so. In addition, participating in the traditional Christian ritual (Sunday Mass) may be particularly powerful in eliciting prosocial behavior among believers. The present study explores the aspects of the Sunday Mass that may be involved in the activation of religious prosociality. The social, emotional, and cognitive aspects of the Mass were concurrently assessed among churchgoers (n = 548) across 20 different parishes. Prosociality was measured by looking at spontaneous intention to share a hypothetical lottery prize. Results showed that a positive relation found between religion and prosociality was mediated by the social aspect of the Mass. Additional analyses revealed that this social aspect also induced the emotion of love, which in turn promoted prosociality.     

Christian hip hop as pedagogy: a South African case study

Drawing on interviews with creators of Christian hip hop music in South Africa, this article demonstrates that this genre of popular music and youth culture is utilised as a form of pedagogy to transmit religious beliefs and values to contemporary youth. The pedagogical aspects of hip hop have been recognised in research on the topic, but the religious pedagogical uses of hip hop have been under-analysed within the social sciences. After outlining the global development of hip hop as a pedagogical practice, this article will demonstrate that, under the influence of North American Evangelicalism, South African Christian hip hop attempts to promote Evangelical orthodoxy and orthopraxy in response to the secular and religious practices of South African youth.     

基督教青少年的宗教性：以甘肃农村基督教群体为例

以148名基督教青少年为被试,研究了基督教青少年的宗教性。研究结果表明,（1）基督教青少年的宗教信仰的坚定性在减弱,没有表现出性别差异,出生于基督教家庭的青少年的宗教坚定性高于某个时期皈依的青少年;（2） 宗教倾向包括内倾宗教、外倾个人和外倾社会等三个方面,以外在个人倾向为主,不存在性别差异,“保持宗教者”在内倾宗教和外在个人维度的得分显著高于“脱离宗教者”;（3）高宗教卷入的基督教青少年在内倾宗教和外倾个人维度的得分显著地高于低宗教卷入的基督教青少年;（4 ）宗教倾向内部各维度间表现出显著的正相关,宗教态度的各维度与宗教卷入、内倾宗教倾向和外在个人宗教倾向表现出显著的正相关     

Public, Social, and Individual Perspectives on Religious Education. Voices from the Past and the Present

Inspired by Charles Taylor’s recent quest for the meaning of religion today, this article concentrates on the question of the meaning of religious education (RE) today. The focus is not so much on the ‘what’ but instead more on the ‘where’ (the locus) and the ‘how’ (the function) of RE. The view on what is held to be a pedagogically tenable position regarding RE is build up by methodologically using a differentiated practical–theological three-course model that distinguishes between the public, the social and the private domain. Developments and tendencies within the three domains are shown in respect with religion as such and RE in particular. It is made clear what this may mean for religious educators and philosophers of religious education today, who conceptualize religious education as an impossible possibility. Miedema is full professor of Educational Foundations, Endowed professor of Christian Education in and Dean of the Faculty of Psychology and Education, and full professor of Religious Education in the Faculty of Theology, Vrije Universiteit Amsterdam, The Netherlands. His research is focusing now on pragmatism, history of education, the philosophy of religious education, and early childhood education.     

Good feelings in christianity and buddhism: religious differences in ideal affect

Affect valuation theory (AVT) predicts cultural variation in the affective states that people ideally want to feel (i.e., "ideal affect"). National and ethnic comparisons support this prediction: For instance, European Americans (EA) value high arousal positive (HAP) states (e.g., excitement) more and low arousal positive (LAP) states (e.g., calm) less than Hong Kong Chinese. In this article, the authors examine whether religions differ in the ideal affective states they endorse. The authors predicted that Christianity values HAP more and LAP less than Buddhism. In Study 1, they compared Christian and Buddhist practitioners' ideal affect. In Studies 2 and 3, they compared the endorsement of HAP and LAP in Christian and Buddhist classical texts (e.g., Gospels, Lotus Sutra) and contemporary self-help books (e.g., Your Best Life Now, Art of Happiness). Findings supported predictions, suggesting that AVT applies to religious and to national and ethnic cultures.     

A category mistake: why contemporary Australian religious education in Catholic schools may be doomed to failure

Assuming religious education to be the same as other subject areas of a Catholic school’s curriculum by, for example, applying the outcomes based philosophy and language of other subject areas to religious education renders a category mistake. A prominent notion in the work of metaphysical philosopher Gilbert Ryle, a category mistake arises when facts of one kind are presented as if they belong to another. This is significant. When Australian Catholic diocesan syllabus documents treat and describe religious education as being like other subjects comprising the curriculum, a category mistake is made, the effects of which may be damaging for student learning. Following an examination of relevant Church documents to describe its purpose, a brief analysis of contemporary Australian Catholic diocesan religious education syllabi (cases in point) indicates that a series of category mistakes have been made. These findings have significance in informing the development and refinement of theory, policy and practice in religious education.     

Spirituality and Support: A Descriptive Analysis of Online Social Support for Depression

This study examined supportive messages in spiritual and non-spiritual online support groups for depression. Both social support and religiosity have been associated with reduced depressive symptomology. Proportions of three types of support (i.e., informational, emotional, and network) were considered; messages were further delineated as being either religious or non-religious in nature. Messages (N = 2,674) from two Christian and two unaffiliated online groups were analyzed. Results indicated that Christian groups communicated more informational support and General groups communicated more network support. Christian groups communicated more religious messages. This and future research is valuable to practitioners and clergy aiding depressed individuals and to the literature on social support and religion.     

Biblical stories removed,Christian beliefs retained: religious elements in the life education curriculum of Hong Kong’s Methodist Church primary schools

ABSTRACT

The Methodist Church of Hong Kong has promoted a life education programme since 2004, and has progressively applied it in all affiliated schools. This article analyses the characteristics of the latest primary school life education curriculum compiled by this Christian school sponsoring body. There are three significant findings: 1) religious elements remain rich in the four strands of life education the Universe, oneself, other people, and environment; 2) biblical stories have been removed, but Christian beliefs are integrated into the curriculum materials and summaries in terms of Christian role models and the Holy Scriptures, in order to develop students’ relevant values, good character and positive attitudes towards life; and 3) the importance of prayer as a religious practise for action. The intended curriculum demonstrates how religious elements like Christian beliefs can be applied in secular education to build students’ sense of meaning and purpose in life.     

Religious Belonging,Religious Agency,and Women's Autonomy in Mozambique

Women's autonomy has frequently been linked with women's opportunities and investments, such as education, employment, and reproductive control. The association between women's autonomy and religion in the developing world, however, has received less attention, and the few existing studies make comparisons across major religious traditions. In this study, we focus on variations in levels of female decision‐making autonomy within a single religious tradition—Christianity. Using unique survey data from a predominantly Christian area in Mozambique, we devise an autonomy scale and apply it to compare women affiliated with different Christian denominations as well as unaffiliated women. In addition to affiliation, we examine the relationship between autonomy and women's religious agency both within and outside their churches. Multivariate analyses show that women belonging to more liberal religious traditions (such as Catholicism and mainline Protestantism) tend to have higher autonomy levels, regardless of other factors. These results are situated within the cross‐national scholarship on religion and women's empowerment and are interpreted in the context of gendered religious dynamics in Mozambique and similar developing settings.     

A turning point in religious evolution in europe1>

The 1981 and 1990 European Values surveys largely supported the thesis of increasing secularisation in Western Europe. Almost all the variables showed a religious decline, which was even deeper among young people, except for beliefs in an afterlife. Peter Berger and Grace Davie have underlined the ‘European exception’ in contrast to the rest of the world. However, the last survey in 1999 revealed significant changes. The downward trend is now counterbalanced by two new tendencies: a Christian renewal and the development of religiosity without belonging, especially among young people. In particular, beliefs in an afterlife are spreading. These tendencies vary according to country. Post-socialist Europe shows an even more developed religious renewal, in particular among the young.     

A Social Network Analysis of Friendship and Spiritual Support in a Religious Congregation

Religious congregations are social settings where people gather together in community to pursue the sacred (Pargament, 2008). Such settings are important to understand as they provide a context for individuals to develop relationships, share ideas and resources, and connect individuals to larger society (Todd, 2017a). Yet, research to date has not deeply examined the inherently relational nature of religious congregations. Thus, in this study, we used social settings theory (Seidman, 2012; Tseng & Seidman, 2007) to develop and test hypotheses about relationships within one Christian religious congregation. In particular, we used social network analysis to test hypotheses about relational activity, popularity, and homophily for friendship and spiritual support types of relational links. Our findings demonstrate how relational patterns may be linked to participation in congregational activities, occupying a leadership role, a sense of community and spiritual satisfaction, stratification, socialization, and spiritual support. Overall, this advances theory and research on the relational aspects of religious congregations, and more broadly to the literature on social settings. Limitations, directions for future research, and implications for theory and religious congregations also are discussed.