“Cult Commitment” from the Perspective of Former Members: Direct Rewards of Membership versus Dependency Inducing Practices

The experiences of involvement in a deviant “religious” group such as a cult or new religious movement is not well understood, with few qualitative studies having explored the experiences and perspectives of former members of such groups. To gain a better understanding of what compels individuals to be become committed to a cult or new religious movement, the current study is a qualitative investigation into “cult commitment” from the perspective of former members. Seven participants from four different groups were recruited, and in-depth interviews were conducted to explore the participants' accounts of their experience. This study found that participants' “decision” to remain in the group was influenced by both “direct rewards” of membership and levels of control exercised by the group and its leaders.     

Religious Activity and Pastoral Counseling Among Protestant Youth with SED

The past decade has shown a surge of interest in faith-based resources for a variety of social problems. However, these resources have not been systematically studied for children with emotional and behavioral problems. We investigated religious activity and use of pastoral counseling among Protestant youth with serious emotional disorders (SED) (N=464) and examined associated youth and caregiver characteristics. Findings indicate that the majority of SED youth do participate in religious activities, but do not frequently receive pastoral counseling for their problems. Youth with fewer externalizing problems as well as minority youth had an increased likelihood of participation in religious activities, while youth with more psychosocial impairment had an increased likelihood of using pastoral counseling. Implications of this study for research and practice are discussed.     

Anxious Attachment to God,Spiritual Support,and Obesity: Findings from a Recent Nationwide Survey

Some researchers report that people who are more deeply involved in religion may be more obese, but other investigators have been unable to replicate these findings. The purpose of the current study was to examine the relationship between religious life and obesity with data from a recent nationwide survey, the Landmark Spirituality and Health Survey (N = 1,497). The core measure of religion is an anxious or insecure attachment to God. It is hypothesized that study participants with a more anxious attachment to God are more likely to be obese. However, it is further proposed that this relationship will only hold for study participants who receive little spiritual or emotional support from fellow church members. Spiritual support is assistance that is provided with the explicit purpose of bolstering the religious beliefs and behaviors of the recipient. The findings reveal that having an anxious attachment to God is associated with a greater risk of being obese, but this relationship becomes progressively weaker as the level of spiritual and emotional support increases.     

Motives for secondary social sharing of emotions

This study provides new evidence of motives of secondary social sharing of emotions. In a retrospective study, 140 female (Mage = 29.4 yr., SD=12.8) and 116 male (M = 29.5 yr., SD = 13.1) participants were asked to recall a recent situation in which they had talked to a third person about a positive or negative, low or high intensity emotional narrative they had heard. 70% of the respondents reported having secondarily shared the reported event rapidly after the narration with several persons and at several times. Moreover, they not only described the event, the speaker's reaction and their own reactions, but also revealed the identity of their first confidant. Participants reported having spread the emotional narrative more widely in the high negative condition in order to seek emotional support and social comparison.     

Synagogues without rabbis or Christians? Ancient institutions beyond normative discourses

Abstract

This article focuses on a problem that tends to afflict, especially but not exclusively, historical narratives involving written sources celebrated as normative texts in contemporary religious communities. The religious authority ascribed to such texts is often entangled in claims about historical phenomena, resulting in ideological support of specific narratives nourished within religious communities as not only religiously significant but also historically true. Such assumptions in turn sustain aspects of religious identities and thus fulfil the social function of maintaining the status quo within and between communities. Because of their contemporary usefulness, these types of normative narratives are liable to bleed into scholarly reconstructions too, complicating the academic search for historical scenarios untouched by the needs of societies unknown to the ancients. This study aims to illustrate the problems involved through an exercise in which sources that speak to a specific historical question – the nature of ancient synagogues – but which later attained normative status within religious communities, are removed from the historical archive. The reconstruction offered, based on sources with no direct relationship to the continuing histories of Judaism and Christianity, yields a very different picture than the one commonly embraced today. The exercise also indicates the value of re-reading the sources previously removed from a new perspective, which may enrich the religious communities in question as they seek to understand their own history and identity, as well as one another.     

Religious Coping Methods of Taiwanese Folk Religion

The purpose of this study was to explore religious coping methods employed by Taiwanese folk religious believers. This study applied qualitative research methods in data collection and data analysis by conducting semi-structured interviews with participants and analyzing the interview contents. We have identified fourteen coping methods that can be categorized into five different religious dimensions: belief, ritual, ethical, emotional and material. The findings not only expanded our knowledge about how believers of Taiwanese folk religion employ the religion to cope with difficulties but also discovered that some coping methods employed by them are also reported in Western countries, only in different forms.     

Behaviour–emotional characteristics of primary‐school children rated as having language problems

Background Primary‐school teachers are expected to detect problems related to language function, but the teachers' evaluations may be heavily influenced by gender and classroom behaviour. Aim To investigate the relationship between language problems (LPs) and behaviour–emotional problems as rated by primary‐school teachers. Methods All participants participated in a population‐based study, the Bergen Child Study (BCS). Teachers of 9,072 children and parents of 6,234 children completed forms containing questions pertaining to language function and the strengths and difficulties questionnaire (SDQ) to screen for behaviour–emotional problems. LP was defined as a score above the 95th percentile on the sum score of five language items. Children achieving a total SDQ score above the 90th percentile were defined as high scorers, indicating a high risk for behavioural–emotional problems. Results Based on teacher reports, 540 children were defined as having LP, more boys (N = 366) than girls. Children defined as having LP were reported to have significantly higher scores on all SDQ subscales, and a higher total difficulty score than children without language problems (NLP). More LP boys than LP girls were defined as high scorers on the SDQ, with the highest effect size on the hyperactivity–inattention subscore. The agreement between teachers and parents was moderate to low, with the highest consensus of behaviour–emotional problems in children with LP. Conclusions Primary‐school children defined as having LP according to their teachers are frequently characterized by behavioural–emotional problems. Further assessment is warranted for primary‐school children defined as having LP by their teachers.     

Treating Faith‐Based Infertile Couples Using Cognitive‐Behavioral Counseling Strategies: A Preliminary Investigation

The authors have found no study that addressed the influence of religious practices, biblical texts, and a spiritual environment on the dynamics of coping with crises often experienced by couples who are infertile and who transition into childlessness. Twenty‐five couples from the greater New York area who were referred by religious leaders participated in an in‐depth interview to share their experiences. This study is a preliminary investigation of the experiences and emotional dynamics of infertile couples. It further illustrates how cognitive‐behavioral approaches may be used as possible intervention strategies.     

Sexual identity development in the context of compulsory heterosexuality

This study analyzed the implications of sexual identity development for global, political, religious, and occupational identity development in 358 college students. Participants completed a written survey packet including the Extended Objective Measure of Ego Identity Status (EOM-EIS) and measures of sexual identity, physical/sexual preference, and emotional/affective preference. Data from the EOM-EIS suggest that having a sexual minority identity (lesbian, gay, bisexual, or "other" nonheterosexual identity) and reporting strong same-sex sexual or physical preferences are linked with more advanced global, political, religious, and occupational identity development. Heterosexual-identified participants were more likely to score high on identity foreclosure, moratorium, and diffusion, while sexual-minority-identified individuals scored higher on identity achievement. Individuals with strong same-sex physical/sexual preferences showed a pattern of results similar to those of sexual-minority-identified participants. Themes coded from a free-response question highlighted the finding that sexual-minority-identified participants more often viewed their sexual identity as salient and involving an effortful process. These individuals also stressed the importance of having support or modeling for their sexual identity.     

Self-Transformation at the Boundary of Religious Conversion and Psychosis

The relationship between religious conversion, as a form of spiritual emergency, and psychosis is one of the fundamental issues at the meeting point of theology and clinical psychology. In the present study, we assessed 53 individuals referred to a psychiatry center with the initial diagnosis of a psychotic episode by focusing on the clinical diagnosis (psychosis vs. spiritual emergency), subjective experiences (basic symptoms), and neuropsychological functions. Twenty-nine individuals meet the diagnosis of schizophrenia-spectrum disorders, but 24 persons experienced only religious and spiritual problems (religious conversion). Both groups reported similar levels of perplexity (e.g., ambivalence, inability to discriminate between own feelings, and hyperreflectivity) and self-disorder (e.g., depersonalization, impression of a change in one’s mirror image, and experience of discontinuity in own action). Diminished affectivity, disturbed contact, and perceptual/cognitive disorders were pronounced in psychosis, whereas anxiety and depressive symptoms were more severe in people with spiritual and religious problems. These results indicate that perplexity, self-disorder, and emotional turmoil are common features of turbulent religious conversion and psychosis, but a broader emergence of anomalous subjective experiences and cognitive deficits are detectable only in psychosis.

     

The Problem of Religious Language ‘Look at it this way’ (Wittgenstein)*

This essay is critical of some of the attempts made to solve problems of meaning in religious languages, but remains open-minded about them and accepts the Wittgensteinian invitation to look at their dissolution by way of the experiences of meaning and the aspects of language on which they rely. I have argued that there were and are no lasting problems with religious language per se and that the force and meaning of what is said in using religious language over time and circumstance may vary even to the point of having to retrieve concepts feared lost. We may in addition give ourselves our own personal interpretations by which we want to live and discuss with those in our space of reasons where good conversation is ever an inexhaustible provision on the way to enlightened understanding. Furthermore, we are not merely passive recipients of the meanings and significance of the languages we know. Finally, much of the meaning of religious language comes with the experience of being struck again by what has always been loved and by new aspects of, or different ways of taking, what is presented.     

The Space Between: Exploring How Religious Leaders Reconcile Religion and Politics

Religious leaders, across religious traditions and demographic backgrounds, engage in politics in America. However, making sense of this is not an easy task, especially when their religious and political positions do not align. In these instances, they must somehow reconcile their incongruous positions. This article draws upon interview conversations with black religious leaders to explore how this is achieved. It is revealed that respondents bridge the space between their religious and political positions mainly by deploying three mechanisms: religious sequestration, issue minimization, and selective denial. This study contributes to our understanding of how religious leaders make sense of privileging civic and political positions over religious orthodoxy. It outlines the implications of this for black religious leaders specifically and the role of religious leaders in civic and political spheres more broadly.     

The emotionally intelligent ministry: why it matters

Pizarro and Salovey hypothesise that religious systems are frequently “inherently emotionally intelligent” and that religious leaders may be experts in emotional regulation due to the inherent demands of their role. Despite such assertions, to date there appears to be little exploration of Emotional Intelligence (EI) amongst religious populations. Thus, suggesting that statements such as this may be based on supposition, speculation and stereotypes rather than grounded in sound empirical evidence. In an attempt to explore EI amongst religious systems, this study examined levels of EI amongst 226 Irish clergy. Participants completed the EI Scale. Results revealed that clergy levels of EI were lower than expected and below other diverse populations previously assessed using the same instrument. The emergence of such knowledge regarding clergy EI begins to suggest that religious systems may indeed not be conclaves of emotional abilities as previously assumed. Given the relevance and the potential value of employing EI abilities within the ministry, this result is both surprising and disconcerting.     

GREED AS VIOLENCE: Methodological Challenges in Interreligious Dialogue on the Ethics of the Global Financial Crisis

The current financial crisis is one rooted not in recent deregulation but in the breaking of ancient (religious) laws, and this crisis is one of many ethical problems today that have religious roots. The tone of this essay is informed by a document from the World Council of Churches, which affirms “greed as violence” and that Christians do not have all the answers to the problem of greed; therefore, Christians need to seek solutions with other religious communities. Furthermore, religious leaders, theologians, and ethicists, by their very station in life, are not able to effectively listen to the voices of the poor and marginalized people of the world. Self‐critically examining the mainstream traditions within Christianity for its allegiance to empires, the article calls for engaging the alternative, rather than the mainstream traditions within religions whose interpretations of Scripture have provided insights that are at variance with the mainstream. It calls those who engage in this work to be double‐headed: to examine others' beliefs from the perspective of the other—while continuing to be rooted in one's own center—and to recognize that the voices of those in poor or marginalized communities are inaccessible, unless those who are poor themselves become the mediators of dialogue.     

Atheists Become Emotionally Aroused When Daring God to Do Terrible Things

We examined whether atheists exhibit evidence of emotional arousal when they dare God to cause harm to themselves and their intimates. In Study 1, the participants (16 atheists, 13 religious individuals) read aloud 36 statements of three different types: God, offensive, and neutral. In Study 2 (N = 19 atheists), 10 new stimulus statements were included in which atheists wished for negative events to occur. The atheists did not think the God statements were as unpleasant as the religious participants did in their verbal reports. However, the skin conductance level showed that asking God to do awful things was equally stressful to atheists as it was to religious people and that atheists were more affected by God statements than by wish or offensive statements. The results imply that atheists' attitudes toward God are ambivalent in that their explicit beliefs conflict with their affective response.     

Chapter Five: Aging in Rapidly Changing Chinese Societies: A Summary and Interpretation of Our Study

ABSTRACT

Older adults at a church-related continuing care retirement community perceived themselves as being more spiritual in their later years and having a stronger emotional connection to their spirituality than when they were younger. Respondents were currently stable in their religious practice and spirituality, suggesting that changes occurred prior to the recent past, possibly around the time of retirement. This may uphold the notion that increased spirituality in the later years is a natural developmental phenomenon of the aging process. The association between religious coping and perceived health was noted, suggesting that religious coping may buffer perceived health from the negative impact of medical problems. The contribution to spirituality by physical environment and pastoral care was also noted.     

Shared suffering can mitigate aversively‐generated aggression:

Although considerable research indicates that aversive conditions (such as uncomfortably high temperatures) often evoke aggressive inclinations, there is also evidence that people are attracted to those who share their discomfort. In a 2 × 2 design, female participants in either a hot or comfortable room worked with a nearby partner exposed to the same temperature but whose reactions to the temperature were either the same as, or different from, their feelings about the temperature. The women in a fifth condition had a partner situated in a room with a comfortable temperature . Consistent with Schachter's [1959] social–emotional comparison theory, the highest level of aggression was displayed by the participants in the hot room working with a partner whose emotional reactions were different from their own, whereas their counterparts, also exposed to the high temperature but whose partner's feelings were similar to their own, exhibited the least aggression over all the trials. Aggr. Behav. 32:80–87, 2006. © 2005 Wiley‐Liss, Inc.     

Perceptions of South African Emerging Adult FET College Students on Sexual Practices in Relation to Religion

HIV and AIDS are rapidly spreading amongst the world’s 15- to 24-year age group, particularly in sub-Saharan Africa. Despite vigorous government interventions and campaigns, 10 % of South African youth in the age cohort 15–24 are infected with HIV and AIDS. Furthermore, for the first time in history the world has its largest number of individuals under the age of 30 years. Researchers are desperately seeking a solution and have found religion to play an important role in moderating risky sexual behaviour amongst youth. This exploratory qualitative study aims to increase our understanding of emerging adult Further Education and Training (FET) students’ perceptions of the role of religion and religious beliefs in their sexual decision-making and practices. The qualitative data emerged from five focus group discussions, each consisting of 12 heterosexual emerging adult FET college students aged 18–24 years, selected using random sampling. Participants were representative of all the major South African racial groups (Blacks, Whites, Coloured and Indians) as well as different religious and cultural groupings. Secularisation theory was used as a theoretical framework for this study. These focus group discussions revealed the following themes: Theme 1—religious institutions need to embrace change in order to become effective social agents of change. Theme 2—a need for open discussion and communication concerning current issues related to young people’s sexual health (by religious institutions/religious leaders). Theme 3—perceptions of religion’s negative sanctions towards sexual behaviour. Theme 4—religious leaders’ indifference and abdication of responsibility to the problems that youth face. Theme 5—religion and condom-related beliefs. Theme 6—perceptions of religious leaders as role models. Theme 7—emerging adults general concern for the moral decay of society. Theme 8—perceptions of whether religion has an influence on young people’s sexual decision-making and practices.     

Religious support and psychosocial well-being among a religious Jewish population

The three subscales of the Religious Support Scale assess perceived support from a person’s religious community, religious leaders, and God. This three-factor structure was replicated in the current study with a sample of 277 religious Jewish persons residing in Israel. Hierarchical canonical analysis showed that, even after controlling for general social support, Religious Leader and God Support were related to lower emotional distress, Religious Leader and Religious Community Support contributed to a higher level of life satisfaction, and Religious Community and God Support contributed to the prediction of perceived health. Findings are discussed in terms of religious support’s generalizability as a psychosocial resource for persons of various faiths.     

Overcoming the “Holy Hush”: A Qualitative Examination of Protestant Christian Leaders’ Responses to Intimate Partner Violence

Described as a “holy hush,” past research has noted a general silence about and reluctance to address intimate partner violence (IPV) in religious congregations. To explore this, we interviewed 20 Protestant Christian religious leaders about how they understood and responded to IPV. Based on a thematic content analysis, our study revealed some of the challenges, tensions, and complexities that may be barriers to leaders speaking about and responding to IPV, and also the ways religious leaders in our sample attempted to overcome these challenges. For example, results revealed religious leaders understood violence on a gradation from less to more severe, and linked a need for and type of response to the level of violence. Throughout, religious leaders expressed a tension between their leadership role and responding to IPV. Furthermore, religious leaders acknowledged their need for greater training and connections to service providers, however, they reported not currently being connected to other IPV resources or organizations in the community. We discuss how the findings illuminate challenges and tensions for religious leaders in responding to IPV and how some leaders in this study were navigating these tensions to respond. We also discuss how findings may inform future research and the development of trainings and protocols for religious leaders and congregations on responding to IPV, promoting survivor safety, and fostering a greater understanding of IPV. Implications for collaboration with other community‐based IPV organizations are also discussed.